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MEN OF THE OLD TESTAMENT 



MEN OF THE 
OLD TESTAMENT 



BY 

LEON KURTZ WILLMAN 



NEW YORK 

THE INTERNATIONAL COMMITTEE OF 

YOUNG MEN'S CHRISTIAN ASSOCIATIONS 

1906 



BSmf 
V5-3 



LIBRARY of CONGRESS 
Two Copies Received 

DEC 1 1906 

cuss T xfcl; no! 



Copyright, 1906, by 

THE INTERNATIONAL COMMITTEE OF 

YOUNG MEN'S CHRISTIAN ASSOCIATIONS 



Introduction 

This little series of Studies is "made to order." It was put 
together at the request of the Bible Study Department of the Inter- 
national Committee. It is the product of experience in the teaching 
of Bible History as required work to boys in preparatory school. 
Its sources are the Old Testament, illuminated by such popular 
works on Old Testament history as those of Oort, Kent, Sanders, 
Ottley, Wade, Cornill, Fry, Koenig, Farrar, Dods, G. A. Smith, 
and others. Indebtedness is gratefully acknowledged to Mrs. John 
Meigs, of The Hill School, for selections from the utterances of 
modern religious teachers. 

One who undertakes to teach Hebrew history to young people 
has, at the outset, the task of gathering his own material. The 
Old Testament is not a text-book of history. One is confronted 
at every turn by problems of date, authorship, didactic purpose, 
parallel and composite accounts. The teacher will find himself divid- 
ing his material, perforce, into about three classes : knotty questions 
that he straightens out and lays aside ; material that he teaches ; 
vexing problems that clothe his mind like sackcloth. Only the 
things in the second class mean anything to his students, and only 
these things are to be taught, — but taught with enthusiasm, in 
enforced oblivion of non-essentials and unsolved difficulties. 

In the following series of Studies, an attempt is made to frame 
what may be called, to use a figure from music, a melody of Hebrew 
and Jewish religious history, unaccompanied by the discord of nega- 
tive critical discussion or the harmonies of contemporary history. 
Simply the main track of historic movement from Abraham to 
Christ has been sought out. If the progress is clearly traced ; 
if the mind and heart of God are better understood in this 
shaping of the people of Canaan; if those martyr-geniuses, 
the prophets, stand out in nobler lines; if the unseen Christ lays 
His hand on the shoulder of the reader as he bends over these 
Studies, then this little book may prove to have been "made to 
order" in the very highest sense of the phrase. 

L. K. W. 



"Sincerity in the Teaching of Bible 
History to Children" 

(An extract from the Introduction to "Bible History," by Pastor 
Koenig, friend and co-worker of Pastor Charles Wagner, author 
of "The Simple Life.") 

Thanks to the indefatigable labors of unselfish and heroic scholars ; 
thanks to the toil of generations of critics, who. have studied this 
book, the Bible, as no other book has ever been studied, we have 
arrived at a really historical conception of the Old Testament, and 
are able to see the history of the Israelites unroll before us in a 
clear and rational manner. Out of the nebulosity of their origins 
emerges, little by little, a people from whose heart spring extraordi- 
nary men, the prophets. The whole history of Israel converges 
around them; they are the flower of the Hebrew people, its soul, 
its heart, not to be dismissed in a line or two, as too often they 
have been in sacred histories of the past. God seems to have stooped 
to the level of man, and to have disclosed Himself, "unmasked" 
Himself, little by little. 

By an irreproachable method these modern scholars have given 
us, not a new conception of Sacred History — for there was no his- 
torical conception of the history of Israel before, only the traditions 
of the ages, — but the historical conception of the Old Testament. 
To-day, our faith in Christ, the Saviour, is rooted in such ground, 
our position is so unassailable, that we have nothing more to fear 
from the attacks to which the Bible was open when considered as 
a book fallen from the sky. 

It is not from curiosity that we study the history of the Hebrew 
religion, as we might study the religion of the ancient Peruvians. 
We believe that God revealed Himself especially to this peculiar 
people, that they were commissioned to teach the world that the 
summum bonum lies in a conscience transformed by the most intense 
and vital religious sentiments. This truth is Israel's gift to the 
world, and it is her glory that she prepared the way for the coming 
of Christ Jesus. 

The sacred history of Israel is nothing else than the gradual 
preparation for the preaching of the kingdom of God; it is in this 
light that we should teach Old Testament history to our children. 



Table of Contents 

PAGE 

Introduction v 

"Sincerity in the Teaching of Bible History/' — Koenig. ... vi 
Directions and Suggestions : ix 

DIVISION I 

The Fathers 

Study I. — The Patriarchs; Abraham w .—.... 2 

Study II. — The Patriarchs ; Jacob and Joseph 10 

DIVISION II 

The Founders 

Study III. — Israel Delivered and Organized 18 

Study IV. — A Generation of Discipline 26 

DIVISION III 

The Judges 

Study V. — Making a Home in Canaan 34 

DIVISION IV 

The Kings 

Study VI. — The Beginnings of the Monarchy 42 

Study VII. — David in Exile and on the Throne 50 

Study VIII.— The Reign of David . . 58 

Study IX. — The Reign of Solomon 66 

DIVISION V 

Kings and Prophets of Israel 

Study X. — From Jeroboam to Ahab 74 

Study XI. — Israel: The Fight for the Jehovah-Religion 82 

Study XII. — Israel: The Second, or Assyrian Period 90 

vii 



Contents 



DIVISION VI 

Kings and Prophets of Judah 

Study XIII. — Judah : From Rehoboam to Ahaz 98 

Study XIV. — The Decline of Judah 106 

Study XV.— The Babylonian Period ; Fall of Judah 114 

DIVISION VII 

The Exile 

Study XVI. — The Exile and the Return 122 

DIVISION VIII 

The Church 

Study XVII. — Reconstruction 130 

DIVISION IX 

The End of the Old Era 

Study XVIII. — From Ezra to John the Baptist 138 

DIAGRAMS 

Chronology of Hebrew History, from Abraham to the 

Division of the Monarchy 146 

Chronology of Israel 147 

Chronology of Judah 148 

The Divided Kingdom 149 

Captivity to Birth of Christ 150 



Directions and Suggestions 

TO THE STUDENT 

i. The Studies that follow are planned for daily use, to cover a 
period of eighteen weeks. 

2. The best quarter-hour of each day should be set aside for this 

work. Begin and end the period with prayer that God shall 
show you the truth, and open your mind and heart to receive it. 

3. Go at each day's reading with a will. Expect to put real mental 

effort into it. Neither waste time, nor hurry. Keep in mind 
the title of the Study, and glance back over a page or two. 

4. When you read your Bible mark the passages that impress you. 

If you use ink, you might take one color for important historical 
or biographical statements, and another color to underline devo- 
tional sentences that you like. 

5. It is of the utmost practical importance that you memorize the 

names of the books of the Old Testament in their order. This 
is absolutely essential. The Bible is your tool, and you must 
learn how to use it at the start. The following arrangement, 
used as a sing-song, may be a help in fixing the order of the 
books in the memory :-— 

Genesis, Exodus, Leviticus, Numbers, Deuteronomy 

Joshua, Judges, Ruth 
1 and 2 Samuel, 1 and 2 Kings, 1 and 2 Chronicles 
Ezra, Nehemiah, Esther 
Job, Psalms, Proverbs, Ecclesiastes, Song of Solomon 
Jsaiah, Jeremiah, Lamentations, Ezekiel, Daniel 
Hosea, Joel, Amos, Obadiah 
Jonah, Micah, Nahum 
Habakkuk, Zephaniah 
Haggai, Zechariah 
Malachi 
Here they are, roughly classified : — 
5 books of The Law 
12 of History 

5 of Poetry \. Total, 39 books 

5 of Greater Prophets 
12 of Minor Prophets 
Indicate the groups on the margin above, besides the names of the 
books. 

ix 



DIVISION I 

The Fathers.— Studies I and II 
Study I. — The Patriarchs: Abraham 



2 Men of the Old Testament I : i 

Study I.— CJe fljatriarc&a : &fctal)am : Stnceator of tfce |)ebretos 

anU iFtrjESt £Por£sI)ipnet of 3feI)ona!) 

First Day : Abraham's Call and Emigration 

Along the Euphrates River are found to-day mounds which con- 
tain the ruins of ancient cities. Among them, one has been partly 
uncovered, about two hundred miles from the Persian Gulf, which 
is believed to mark the site of the ancient city of Ur of Chaldea. 
Its excavated ruins tell an interesting story of the religion of the 
inhabitants. They had in the temples images representing their 
gods. It is also known that they had, in connection with the wor- 
ship of these, many wicked practices. 

We can imagine that a man's best nature would revolt against 
the things which the Chaldeans did in the name of religion. A 
man would dread the prospect of bringing up his children in such 
surroundings. So Terah, the father of Abraham, must have felt. 
Terah emigrated from Chaldea and journeyed seven hundred miles 
or more up the Euphrates. After Terah's death, Abraham became 
the head of the household. In clearer terms than his father had 
heard, he, in turn, received a "call" from Jehovah to go out from 
Haran into a place that should be shown to him. He went "under 
sealed orders." 

Abraham's Call and Emigration, Gen. 12:1-5 

1. In what sense did Jehovah "say" anything to Abraham? 

2. In what direction did they go? What was the mode of traveling? 

3. This man received new light, broke old and dear ties, left an 

assured prosperity, and went out from all that was familiar, 
obedient to — what? whom? 

4. Did Abraham consult his friends? Explain his course of action 

to his neighbors ? Invite his friends to go with him ? 

5. Would they call him wise or foolish? 

So to us comes a call. The Christian life opens up at the start 
a purpose in the world. To keep that purpose clear, sacrifices will 
sometimes be necessary. We cannot listen to every call and be true 
to the one Call. 



1:2 Men of the Old Testament 3 

Study I.— W$t fl)atriard&si : &bra&am 

Second Day : Abraham's Journey 

We saw Abraham's caravan moving southward under sealed or- 
ders. With the same heroic faith with which the Pilgrims "launched 
their Mayflower and steered boldly through the desperate winter 
sea," did this man of faith steer his "ships of the desert" toward 
an unknown land, to be consecrated by him to a free and pure 
worship. He probably went down the eastern side of the Valley of 
Jordan. Half way between the Sea of Galilee and the Dead Sea 
he would observe on the opposite side the entrance to a rich, green 
valley. At this point he would ford the Jordan and first set foot 
in Canaan. 

Progress Marked by Altars, Gen. 12:5-10 

1. Of the four places mentioned, locate three on the map. 

2. What is meant by "the South"? What are the physical charac- 

teristics of that section? 

3. In what sense did Jehovah "appear" to Abraham? 

4. Do you find any mention of inhabitants in this land? 

5. Note the religious act that marked his first and his second 

encamping. 

Definiteness in religious worship is made vivid here. Let us, too, 
have our altar-places, with a time set apart daily for definite, even 
vocal, conversation with God. "Chinese" Gordon, on his Egyptian 
campaign, for one hour daily had his tent-flap closed while he talked 
with God. We should pray while about our work, and also pray 
before our work begins. 



4 Men of the Old Testament 1:3 

Study I. — (£&e JJatriarcia : &bra!)am 

Third Day : Abraham and Lot 

According to the chronicler, the patriarch spent some time in 
Egypt; the pyramids had then been standing possibly a thousand 
years. When pasturage in Canaan was again assured, he and his 
nephew returned. His home, after the division of the pasture lands, 
was fixed in the plain where Hebron was built in later times, in 
the fourteenth chapter of Genesis is given an account full of interest, 
though obscure, showing Abraham in a new role, as a fighting man. 
The features are : an Elamite empire, probably universal at the time 
of Abraham's emigration; the revolt of the little tributary kingdoms 
in Canaan; a great Elamite invasion to enforce the tribute; the 
reconquest, and the carrying off of Lot. Abraham comes to the 
rescue with a little force of about a thousand men. There is a 
midnight surprise and rout of the Elamite forces, and the trium- 
phant return with Lot and the spoils. 

The Division of Pasture Lands, Gen. 13:1-12 

1. What was the cause of the famine? 

2. Abraham's wealth (13:2) is fitly summed up in the description 

of a rich Oriental found in Job 1 '.3. 

3. We are not certain whether "the plain" was at the north or the 

south end of the Dead Sea. Read 13:3, 10, and consult the 
map. 

Why should not Abraham be generous when he trusted so per- 
fectly in Jehovah ? Why should he not give Lot his choice ? Jehovah 
took care of him. So with the man of faith in every age. He 
is generous, and rises above the common run of men who seek 
nothing but their own advantage. He is rich in contentment, cheer- 
fulness, quickness of sympathy, love; — a rich inner life. Those who 
are so rich cannot be mean (see Matt. 5 142). — Hooykaas. 



I: 4 Men of the Old Testament 5 

Study L— C&e patriarchs : prafeam 

Fourth Day : The Friend of God 

Three great religions have sprung from the worship by Abraham 
of one holy God. With him began true religion, in the fact that 
he first talked with Jehovah as friend with friend. They made a 
covenant or agreement. Jehovah made promises to him concerning 
his family and his new home-land. Abraham's part was to follow 
Jehovah's wishes and keep himself and his family separate and 
clean from the polluting practices of the Canaanites, who combined 
worship with wickedness. 

Friend of God, Gen. 15:1, 5-7; 17:1-4* 9-" 

1. What are the two main divisions of the Bible? Put the word 
Covenant in the place of Testament. If the old Covenant was 
made with Abraham and his people, with whom is the new 
Covenant made? Is it out of date (Heb. 10:16)? 

"The Bible connects with the name of Abraham the beginning of 
that life of friendship and communion between God and man in 
which true religion essentially consists." 

In Jewish history, the great temple of Solomon, of marble and 
gold, was built to enclose the holy Ark of the Covenant. In our 
Christian times "know we not that our bodies are the temples of 
the Holy Spirit which is in us? We are not our own, for we are 
bought with a price; let us glorify God, therefore, in our bodies." 

What must we do in order to be friends of God (John 15 114) ? 



6 Men of the Old Testament 1:5 

Study I.— %\t patriate!)* : &fcraj)am 

Fifth Day: Father of a People 

The worship of one holy God is now followed by the adherents 
of Judaism, Mohammedanism, and Christianity. How was it handed 
down? Abraham was not a missionary, and he did no writing. 
The connecting link between him and us is his family, and the 
Hebrew nation which grew from that family. The spiritual truths 
learned by this hero of faith were not to be lost. Jehovah's promise 
was fulfilled, to the great joy of Abraham and his wife Sarah, when 
their son was born. They gave him the name Isaac. When he 
became a youth there came to Abraham one of the sorest tests 
of his life. 

Abraham's Faith Tested, Gen. 22:1-13 

"Among the Canaanites the sacrifice of children was an ancient 
and holy institution." 

The voice in Abraham's heart urging him to offer his son did not 
shock and horrify him as it would us, because he was acquainted 
with the practice. The question in his heart would be: "Is their 
fear of their gods greater than my love for my God?" 

It never occurs to us that God can ask such a sacrifice of us. Yet 
the same disposition inspires every true believer still. Thus, if in 
times of persecution a man urges his own son to endure death 
rather than be faithless to the truth, he offers his child as a sacri- 
fice to the God of truth. If a father urges his son to risk his life 
to save a neighbor, while his heart bleeds at the thought of his 
boy's suffering and being taken away from him, he is offering him 
to God, who gave His only Son that we might not die but live. — 
Hooykaas. 



j : 6 Men of the Old Testament 7 

Study I. — Cfce J)atrtatc|)£S : ^tiirafjam 

Sixth Day: Provision for the Future: Centers of 

Tribal Life 

We have found Abraham a man of faith, an emigrant, the master 
of a great household, and something of a fighting man upon occasion. 
Moreover, he provided for the good of his descendants, who believed 
with gratitude that they had the very wells that he dug, and trees 
that he planted (Gen. 21:27-33). To the desert-dwellers nearby, 
Palestine has always been "a land flowing with milk and honey," 
but in reality water has to be hoarded in underground cisterns, 
while wells are of priceless value — the centers of tribal life for 
centuries. Further, when came the sad event of Sarah's death, 
Abraham bought a family burial-place. The Turks to-day keep 
jealous guard over a sepulcher at Hebron which is very ancient, 
and which may indeed contain the very dust of patriarchs. 

Purchase of a Burial Place, Gen., chapter 23 

1. Here is a story that sounds as though it had been written on the 

spot by an ancient newspaper correspondent. Mark its most 
vivid features. 

2. The patriarch was never willing to be in debt to strangers (verses 

9, 13; also see Gen. 14:22-24). 

Not only is property bequeathed, but also the influence of char- 
acter. 

Once only in the vast cycle of time, 

Shall I move 'mid these scenes so cherished ; 
But the deeds that I do, or poor, or sublime, 
Shall stand till the world hath perished. 

Shall stand ! And faces I never shall see, 

And lives that I cannot guess, 
Shall be faithful, or false, because of me — 

Shall curse the world, or bless. 

— Selected. 



8 Men of the Old Testament 1 : 7 

Study I. — &f)e JJatriarc&e; : &ita|)am 

Seventh Day: Provision for the Future: A Wife 

Chosen for Isaac 

When Abraham's life was drawing to a close he desired to see 
Isaac married. The choosing of a wife was a matter of importance 
to Abraham, because he must be true to his pledge to Jehovah, and 
keep his family separate from the Canaanites. In the story of 
Eliezer's errand is given the account of the betrothal of Rebekah 
to Isaac. The other incidents recorded of the life of Isaac are of 
little interest or value. He seems a colorless individual, peace- 
loving and virtuous in a negative way. 

Faithful Eliezer's Errand, Gen. 24:1-4, 10-34, 40, 49-67 

1. What was Eliezer's position in Abraham's household (Gen. 15:2) ? 

2. Is such work as that described in verses 18-20 properly woman's 

work? 

3. Describe the picture in verses 63-66. 

One of the "fruits of the Spirit" (Gal. 5:22) is fidelity. 

Thou hast not asked me, Lord, 

To first of all love Thee, 
But simply to believe the Word 

That tells Thy love to me. 

Thou dost not bid me feel 

An ardent love for Thee, 
And fear affection is not real 

That does not burn in me. 

But Thou hast said, "My friend 

Is he who keeps My Word." 
This I can do, even to> the end — 

I can be faithful, Lord. 

, —Maltbie D. Babcock. 



Study II. — The Patriarchs: Jacob and Joseph 



io Men of the Old Testament II :i 

Study II.— &&e JJatrtarcJjB!: 3racob, tfte Capital J)efcreto; 

3fofiiep!), t&e jFabortte of ^ejjntal) 

First Day: Jacob's Successes at Home 

In the Oriental household over which Rebekah presided there 
was not always peace and harmony. She was a strong-minded and 
ambitious woman, and had her own way with Isaac. Thus she 
made opportunities for pushing forward her favorite son, Jacob. 
More than once she aided him in outwitting his elder brother, 
Esau. One such incident is given below ; another is recorded in 
Gen., chapter 27. By such means Jacob gained the patriarchal lead- 
ership. 

The Birthright for a Dinner, Gen. 25:27-34 

1. Contrast Jacob and Esau; what kind of life did each prefer? 

Which was the stronger physically? Which was the stronger 
mentally? 

2. Could a man be a good hunter who reasoned as Esau did (30) ? 

3. What do you consider the best and what the worst quality in each 

man? 

4. What was the "mess of pottage"? What was the "birthright"? 

The exact opposite of the vice of self-seeking is the grace of shar- 
ing. 

Ask Him to increase your powers of sympathy. Then practice. 
Opportunities are lost for want of thought. Share with one who 
has fewer pleasures than you some little comfort or enjoyment 
that you have learned to look upon as a necessary of life. — Wil- 
kinson. 



11:2 Men of the Old Testament n 

Study II.— C&e JJatriatc&fi; : Jacob anU 3***9$ 

Second Day: Jacob's Successes Abroad 

After having been cheated twice, Esau was so angry that he 
threatened to kill his brother. Rebekah was alarmed. She decided 
to send Jacob away. However, to her husband she did not mention 
her fears, but asked him to send Jacob to Haran to get a wife from 
among her relatives. Isaac readily consented, true to the family 
covenant. So, while perhaps Esau was away on a hunting trip, 
Jacob was sent away. "Then Jacob went on his journey, and came 
to the land of the children of the East." 

Jacob's First Night Away from Home, Gen. 28:10-22 

1. Describe the vision of Jacob as he started out in life for himself. 

2. What was the covenant which he made with God ? 

3. Does Jacob's proposition sound like a business bargain? 

The familiar hymn which was McKinley's favorite is based on 
this incident: — 

Though like a wanderer, 

The sun gone down, 
Darkness be over me, 

My rest a stone, 
Yet in my dreams I'd be 
Nearer, my God, to Thee, 

Nearer to Thee ! 

Your good things it seems as if you took directly from the hands 
of God. His hands touched your hands as He gave them to you. 
Let them be symbols to you of your loyalty to the highest authority. 
Let them make your life strong and gentle by keeping it in God's 
presence. — Brooks. 



12 Men of the Old Testament lit 3 

Study II. — SDjje JJattiatcjm : 3acob antr 3Tosep& 

Third Day: The Return of Jacob 

In Mesopotamia the young man found the choice of his heart in 
Rachel, daughter of Laban. But he had to marry her elder sister 
before he might have her, and Laban's price was many years of 
hard service. Craft and patience and industry went hand in hand 
to carve this typical Hebrew's success. At the end of thrice seven 
years he finds himself master of a great household. With a caravan 
consisting of family, servants, baggage, flocks and herds, he makes 
his way back to Canaan. Arrived on the borders of Esau's domain, 
news comes that Esau is approaching with a large force of men. Is 
he coming for revenge ? Will Jacob's trickery save him now ? Jacob 
spends the night alone. It is a second spiritual crisis in his life. 
We may believe that he then abandoned his crafty policies. His 
name henceforth is called "Israel," or Prince, because he won the 
thing he prayed for (Gen. 32:24-30). 

The Meeting of Jacob and Esau, Gen., chapter 33 

1. What was the object of the arrangement (1, 2) ? 

2. Had Esau kept his anger hot for twenty-one years (4) ? 

3. Jacob had gained the birthright and blessing which would have 

made him the superior of his brother. Does he claim it now? 
What title does he give Esau? How often does he use it? 
What does Esau call Jacob? 

4. Does Jacob melt at Esau's generosity, and trust him entirely 

(12-17; the first "he," verse 12, refers to Esau) ? 

Love God with all your soul and strength, 

With all your heart and mind; 
And love your neighbor as yourself, 

Be faithful, just and kind. 

Deal with another as you'd have 

Another deal with you; 
What you're unwilling to receive, 

Be sure you never do. 

— Watts, 



11:4 Men of the Old Testament 13 

Study II.— GLfyz Patriarch : Jacob an& $n&z$ 

Fourth Day: Joseph, His Father's Favorite 

In Canaan, the prosperous patriarch lived in Shechem, then in 
Bethel, and later in Hebron. Esau lived in Edom. Of Jacob's twelve 
sons, ten, in our next view of the family, were men grown. Joseph 
and Benjamin were boys. These youngest were Jacob's favorites, 
being sons of his beloved Rachel. He so indulged and petted Joseph 
that the boy was very disagreeable to his brothers, and was on the 
way to become detestably conceited. 

The Favorite Son, Gen. 37:2-4, 12-28 

1. Did the boy spy and tell tales (2, 14) ? 

2. Was the coat a working-garment (3) ? 

3. What feelings did his brothers have for him (4, 8, 11) ? 

4. Locate Dothan and Gilead. Were the men in sight of the old 

caravan road to Egypt? 

5. How is Joseph a type of the petted boy? 

It is quite the custom to sing the praises of the poor boy who 
rises by his own exertions to a strong and useful life. He deserves 
praise. Yet think of the stimulus he has for exertion ! But the son 
of rich and indulgent parents, who shakes off the soft chains of 
luxury and makes his life hard with self-denying toil, so that he 
grows up to spend himself in the service of God and men — is not 
he worthy of even higher praise? 

Read how John Ruskin gave himself with his million dollars for 
the good of Englishmen. 



14 Men of the Old Testament II : 5 

Study II.— C&e |)atriarc!)g : 3facob anU Jasep!) 

Fifth Day : Joseph, the Slave, Made Viceroy 

The mill of events grinds on. The brothers, rough men, had 
their opportunity to get even. They did so in a barbarous fashion. 
Arrived in Egypt, Joseph serves the captain of the life-guards, but 
is not yet out of hardships. With truly noble principle and strong 
self-control, he keeps himself from evil, and in direct consequence 
is imprisoned. Accepting his unjust sentence cheerfully, he serves 
the jailer and the king's butler so well that he gets an opportunity 
to serve the king. He interprets a dream that predicts a world- 
wide famine, and then gives some practical advice which Pharaoh 
takes kindly. 

Joseph Graduated from the School of Hardship, Gen. 41:33-36, 3 8 ~49 

1. What kind of man would Joseph have become under his father's 

petting? 

2. How does he endure hardships and injustice? In this, how 

nearly does he follow the rules given in 1 Peter 2:19-24 and 
2 Timothy 2:3? 

We want to grow strong. Under wrongs and injustice, when we 
are "not treated right," the opportunity is given us. But if we whine 
or strike back, how then? 

"Sometimes you will be neglected, and your vanity may feel 
wounded. Never let this annoy you; be absolutely sure that in due 
time all will come right, and you will have all the consideration 
which you merit." 



11:6 Men of the Old Testament 15 

Study II.— C|je Jhtriarc&s : JJacofc antf 3Fosep& 

Sixth Day: The Visit of Jacob's Sons 

Joseph proved an able viceroy. The common people seem to 
have made no provision against the famine. Joseph had to feed 
them, and he did so — for a price. Before the period was over, his 
royal master owned all Egypt. Canaan, too, was stricken by famine. 
When Jacob's sons came to Egypt for grain, Joseph might easily 
have ordered their death. He did not do so, but did give them a 
great fright in his efforts to get possession of his beloved brother 
Benjamin. 

Joseph Face to Face with His Brothers, Gen. 42:1-6, 13-17; 
44:18-34 

1. How did Joseph frighten them? Was it right to do so? 

2. Judah's plea (44:18-34) is one of the gems of literature. Note 

how short are the words, and how simple the style. 

3. A while ago we saw Jacob face to face with the man he had 

wronged ; how is this a similar situation ? 

When a man does wrong he cannot leave it behind him by run- 
ning away. These men had to face their crime after many years. 

When we in our viciousness grow hard — 

O misery on't — the wise gods seal our eyes ; 

In our own filth drop our clear judgments; make us 

Adore our errors; laugh at us, while we strut 

To our confusion. 

— Shakespeare. 



16 Men of the Old Testament II : 7 

Study II.— Cjje JJatriarc^ : 3facob an& Josey!) 

Seventh Day: Settlement of the Hebrews in Egypt 

Learning that his father was still alive, Joseph thought better 
of his first intention to keep Benjamin alone, and sent for the 
entire family to come down to Egypt and live under his care. With 
Pharaoh's full permission they were settled on the Egyptian fron- 
tier, on the east side of the Nile Delta, the black-soil country, where 
there was rich grazing for their flocks and herds. When Jacob died, 
his remains were embalmed and, with great ceremony, carried to 
Canaan for burial. The traditions about Abraham and his descend- 
ants were handed down from father to son, and in later times were 
put into writing. 

The New Home of the Family, Gen. 46:1, 6; 47:1-6, 27 

1. This is the beginning of the "Sojourn in Egypt" which was des- 

tined to last for many years. 

2. What spirit does Joseph show concerning the wrongs which he 

had received (45:4, 5, 7, 8)? Does this accord with the rule 
Christ has given us (Matt. 6:14, 15) ? 

3. Is his conclusion at this point correct, that God so rules that 

everything is sure to come right in the end? 

"All things work together for good to them that love God." 
"The Moslems have a beautiful expression which they use in com- 
mon conversation, T take refuge with God!' That is a Christian's 
privilege with regard to everything that oppresses his life within 
and without. T take refuge with God' from sins, when in tempta- 
tion, when in the midst of life's petty vexations." 



DIVISION II 

The Founders. — Studies III and IV 

Study III. — Israel Delivered and Organized 



18 Men of the Old Testament III : i 

♦ • — 

Study III.— Jsrael SDeltomU an*' <Bx$mi2tH 

First Day: The Oppression 

In the land of Goshen, on the northeast frontier of Egypt, the 
descendants of Jacob grew from a family to a group of tribes. 
Joseph, the viceroy, was dead. The Pharaoh who was their patron 
died also. In the course of the succession to the throne there came 
a ruler who watched their growing wealth and numbers with alarm. 
How easily they might turn the tide against him if they joined with 
invading enemies from the northeast ! In the fear of such a pos- 
sibility, he began a policy of oppression. The Hebrews were taken 
from their shepherd pursuits and made to serve as slaves on public 
works. Among other things, they built the store-cities, Pithom 
and Rameses. He also ordered that male infants should be killed. 
It is believed that the Pharaoh of the oppression was Rameses II, 
a noted conqueror, called Sesostris by the Greeks, who lived about 
the thirteenth century B.C. 

The Birth of the Nation-Builder, Ex. 2:1-10 

1. Here again (4, 7-9), as in the case of Jacob, Jewish craft is 

shown ; but is it here a sign of selfishness ? 

2. From verse 10 and from your knowledge of ancient Egyptian life, 

what can you imagine as to the boy's surroundings and edu- 
cation ? 

3. Which influence was stronger in Moses' education, that of his 

mother-nurse, or that of the royal court? 

How many of us arose this morning with the deliberate purpose 
of brightening life for others to-day? Is any day well spent that 
leaves that out? The world needs sunshine-givers more than it 
needs statesmen or inventors, or so-called great folk in any field. — 
C. G. Trumbull. 



111:2 Men of the Old Testament 19 

Study III. — $&vkzI ^Deltoetefc anU ©tffani^eti 
Second Day: Moses in Exile 

When Moses grew up, in spite of his princely rearing, he found 
his sympathies strongly drawn toward the people of his own blood. 
Time and again, with a swelling heart, he watched them toil and 
fall under the whips of their taskmasters. One day, in a passion 
of sympathy and anger, he did a deed of violence. In consequence 
of the deed the next period of his life was spent in Midian. While 
there he married. One day there came to him the vision of the 
flaming bush. He had ripened for his life-work. He must reveal 
Jehovah to the Hebrews as their God, and demand from Pharaoh 
their freedom in the name of Jehovah. For this task he was given 
wonderful powers, and the help of his brother Aaron as his spokes- 
man. 

Moses' Deed of Violence, Ex. 2:11-15 

1. If you had been in this young man's place would you not have 

preferred to stay away from these harrowing scenes? 

2. Do you think Moses did wrong ? 

Though we cannot commend Moses for the murder he committed, 
yet the feelings that inspired him at that moment do deserve the 
highest praise. Honor to the man who takes the part of the weak — 
who risks his own interests for those of his neighbor — who "endures 
as seeing the Invisible." While he loses earthly reward he gains 
a glory greater than the treasure of Egypt. — Hooykaas. 



20 Men of the Old Testament in : 3 

Study III. — ST^rael SDeltoerefc aitfi <Bv$wxi2tfi 

Third Day: The Demand for Release 

In the meantime, Meneptah succeeded Rameses II on the throne. 
The brothers, Moses and Aaron, came to the elders of the Hebrews 
and explained their mission from Jehovah, and showed their power 
by "signs." The people received them well. The brothers then 
brought to Pharaoh the request for deliverance. He treated it with 
disdain (Ex. 5:2). "Who was this unheard-of Jehovah — a petty god 
of slaves — that a king of Egypt should care about his worship !" In 
anger, Pharaoh called them an idle people, and ordered their bur- 
dens increased. The Hebrew overseers were held accountable for 
the same amount of work under the harder conditions. When they 
could not produce it, and were beaten, they appealed to Pharaoh. 

The Pain of Ingratitude, Ex. 5:14-23 

1. Why did the overseers appeal to Pharaoh? 

2. Why was straw used in brick-making? 

3. See the pitiful condition of mind of these slaves (6:9). 

4. Moses was taking upon himself one of the heaviest burdens that 

a man is ever called by God to carry — to serve men and be 
unappreciated by them, misunderstood, even blamed. This 
Jesus spoke of as "bearing the cross." But Moses was "called," 
and only such calling enables men to bear the cross. 

"Blow, blow, thou winter wind, 
Thou art not so unkind 
As man's ingratitude." 

Do you know the meaning of this "calling" and this "strife"? 
Many men never understand it. Sorrow is in the world, but they 
feel no impulse to relieve it. Sin spreads havoc around them, but 
they are fired by no indignation. But if you truly know and honor 
God, there is a work set apart for you individually — a work in 
delivering the wretched and fighting against every kind of misery — 
in which you must defy the wicked world as fearlessly as Moses 
faced Pharaoh. When such a noble task invites, and we hesitate 
because of the sacrifices, blessed are we if the "thou must" of 
God is victor over the "I dare not" of fear and sloth.— Hooykaas. 



111:4 Men of the Old Testament 21 

Study III. — Israel 5Deltoertfj ana ©cganteeB 

Fourth Day: The Plagues and the Release 

Matters seemed to be going worse instead of better. Moses prayed 
to Jehovah about them. Soon devastating plagues came upon the 
Egyptians which did not touch the Hebrews (9:24-26). Hence they 
were believed to have come because of the anger of the Hebrews' 
Jehovah (9:27, 28, 33). With each plague Pharaoh promised to 
grant part of the request. But Moses demanded absolute release. 
The last punishment was fearful; the eldest child in each family 
and the firstborn of all cattle died in one night ( 12 :29, 30) . Then' 
Pharaoh, in terror of Jehovah, urged the Hebrews to leave the 
country. In that night of deliverance the national freedom of Israel 
was begun. 

Sin, Penitence, Sin, Ex. 9:25-28, 33-35 

1. What different motives may men have for serving God? 

2. Pharaoh was cruel, was punished, repented, and made promises 

to be merciful; the punishment was remitted. What did he 
do then? 

"O Lord, we have misjudged Thee quite, 
Found only weakness in Thy word, 
Forgot the path our Master trod, 
Heard not His call to glorious fight, 
His call for men. 

"Repentance and submission give, 
But heart of steel let us not lack, 
And, shrinking, walk the craven's track. 
May we, each day Thou giv'st to live, 
Quit us like men. 

"Grant us Thy spirit, strong and keen. 
May we no favor show to shame ; 
No silence, weakness, soft and tame, 
Where rugged conflict should have been. 
May we be men." 



22 Men of the Old Testament ni : 5 

Study III.— ^farael SDeltoerett antt ©r^ant^e* 
Fifth Day: The Going-Out 

In that night of deliverance the national freedom of Israel was 
begun. The Passover was adopted as an annual feast to celebrate 
the deliverance from Egypt (Ex. 12:17). It means to the Jews 
of to-day what our Fourth of July means to us, but it is saturated 
with a strongly religious spirit. (Historically, it might be more 
exact to parallel the Exodus with the sailing of the Pilgrim 
Fathers.) 

They went out in haste, not an army — for they had no arms nor 
discipline — but a horde of slaves, with women and children, bag- 
gage, flocks and herds. Their only dignity or hope lay with their 
leaders, Moses and Aaron, and, back of them, in Jehovah. Then 
came the final act in the self-destructive wilfulness of Pharaoh. 
As his fleeing slaves were marching southward, between the steep 
hills on the west and a shallow arm of the sea on the east, he went 
after them with a force of chariots (14:9). The fugitives crossed 
the sea — the waters being driven back by the strong wind — and the 
Egyptians, following, were overwhelmed by the returning waters. 

Moses* Song, Ex. 15:1-18 

1. Where in this song do you find Jehovah spoken of as though He 

were a Man (4, 12, etc.) ? 

2. Where is the idea presented that Jehovah is the God of Israel 

only? 

3. Be sure you catch the tone of ringing triumph (1, 2). 

4. This event, the crossing of the Red Sea, was more marked in 

all Israel's later history than is the Signing of the Declaration of 
Independence with us. It stirred religious emotions no less than 
patriotic. In fact, religion and patriotism were interwoven in 
the Hebrew heart. Is God's hand in our history as clearly as 
in that of the Hebrews? 

Lord of the nations of the world, 
Thy kingdom come, Thy will be done \ 

In peace be all earth's banners furled, 
In token of Thy Son : 

To Thee we pray, O draw Thou near ! 

Hear us, Almighty Father, hear ! 

— F. D. Sherman. 



111:6 Men of the Old Testament 23 

Study III.— 3tael £)eltoere& anK <&x$mi$z1i 

Sixth Day : The Journey to Sinai-Horeb 

Moses led the great crowd along the coast of the Gulf of Suez, 
southeastward. His goal was the wild, mountainous district in the 
southern angle of the peninsula. On the journey the people had 
their first experience, though by no means their last, of hunger 
and thirst. They found a food in the wilderness which they called 
"manna" (16:15). They also had a taste of war, we are told, re- 
pulsing an attack of the Amalekites. A visit of congratulation was 
received from Jethro ; and here we seem to observe the beginnings of 
civil government among the Hebrews. "This Jethro, a priest in 
Sinai, had no small share in Moses' work" (Cornill). 

Self- Government Begun, Ex. 18:13-24 

1. How was Jethro related to Moses? 

2. Tell in your own words the features of the system here insti- 

tuted. 

3. This arrangement made Moses more free for higher duties ; how 

did it also serve to train the people for self-government? 

4. Did they even know how to obey? 

5. What important feature of republican government is here begun ? 

Attend to the duties and obey the laws of the university. It 
requires neither brains nor courage to break the laws, and often 
comes of a desire to get cheap notoriety through cowardice or vice. 
Thieves and burglars break laws; true men keep them; they are 
made for good. — Pierrepont. 



24 Men of the Old Testament ill : 7 

Study III.— ^f&VMl SDeltoereK anU <&x&imi$z1i 

Seventh Day: Receiving the Law at Mount Sinai 

Here is Moses facing the tremendous task of shaping this horde 
of escaped slaves into a nation. They were encamped on a plain 
in the lonely mountains, close to a peak called Sinai, and remained 
there somewhat less than a year. During that time Moses frequently 
ascended the mountain alone. We are told that, after periods of 
solitary communion with God, he brought to the people the law 
written on tablets of stone. He caused the people to make a cov- 
enant with God-Jehovah, agreeing to keep this law (19:7, 8). The 
final form which these laws took is found in the Hebrew Book of 
the Covenant, in Exodus, chapters 20-23 and 34. While Moses was 
absent on the mountain the people behaved very badly. 

The Feast of the Golden Calf, Ex. 32:1-6, 15-20, 30-35 

1. If the Christian's moral life is below the standard of the Ten 

Commandments, is his Christianity up to par (Matt. 5:17, 18) ? 

2. What were the "tables" (32:15)? 

3. Did Aaron take the blame upon himself? 

4. See the bitter ingratitude in the rude words of verse 23. 

5. See how nobly Moses identifies himself with his people in verse 

32. He is carrying their sins on his heart. It is his "cross"; 
he cannot throw it off. 

My brethren, live nobly in these noble times! It matters little 
whether your activity be great or small. Everywhere there is a good, 
there is a bad. God save us from the bad! God help us to the 
good, and give us all the right to say humbly at the last that which 
His Son, our Saviour, said, "I have glorified thee on the earth!" — 
Brooks. 



Study IV. — A Generation of Discipline 



26 Men of the Old Testament IV : i 

Study IV. — & (0enerattOE of ^Discipline 

First Day : On the March from Sinai 

Upon leaving the region of Mount Sinai, the Hebrews marched 
out into the desert to the north. Their next great headquarters was 
Kadesh Barnea, a place of springs and good grazing, about a fort- 
night's journey from Sinai, and fifty miles south of the Dead Sea. 
The journey was marked by some suffering and a great deal of 
complaint (Num. 11:4-6). When they marched, the Holy Ark of 
the Covenant, which held the stone tablets inscribed with the Ten 
Commandments, was carried before them (Num. 10:33). By this 
and other means they were constantly reminded that 

"Jehovah is the God of Israel; 
Israel is the people of Jehovah." 

Moses used a portable Tent of Meeting as the place for consulting 
Jehovah's will. 

The Tent of Meeting, Ex. 33:7-17 

1. What are the mutual relations of the three mentioned in verse 11? 

2. What is the double prayer of Moses (13-16) ? 

3. Where do Joshua's duties lie mainly? Does it not seem a nar- 

row life? 

4. Two facts about Joshua are noteworthy : he filled a place of minor 

duties ; he was much in the society of a great man. 

As to the first: — 

Many a Christian feels the irksomeness of the duties of life, and 
feels his spirit revolting from them. To get up every morning with 
the firm resolve to find pleasure in these duties, and do them well, 
and finish the work which God has given us to do — that is the part 
of Christ's follower. The humblest occupation has in it materials 
of discipline for the highest heaven. — Robertson. 

As to the second : — 

Associate as much as possible with persons of true worth and 
nobility of character. The main use of a great man is to inspire 
others. Get close to men of energy, and see how they work — to men 
of thought, and catch their spirit and method; get near the refined 
and cultivated in mind and manners, and feel their charm. — Munger. 



IV : 2 Men of the Old Testament 27 

Study IV. — ft (feneration of SDtectpIine 
Second Day: Spying out Canaan 

The continued slavish quality of the horde taxed Moses' patience 
(Num. 11:14). The notion came to him that he might abandon 
them and substitute his own descendants as the chosen people (Num. 
14:12; compare Ex. 32:10). But he nobly put aside the suggestion, 
and continued his mission. A group of seventy elders was appointed 
to assist him (Num. 11:16, 17). On one occasion the people com- 
plained about the manna, and wanted meat. A flock of quails was 
driven into camp by the wind. The people gorged themselves so 
that they died by thousands (Num. 11:33). 

Arrived at Kadesh Barnea, they planned to enter Canaan, the 
"Land of Promise," and sent twelve spies into the country to find 
out its resources and its defences. 

The Report of the Spies, Num. 13:25-28, 32, 33; 14:1-10 

1. Orientals act out their emotions vividly. Read this passage and 

picture its dramatic features. 

2. What two things had the spies been instructed to report upon 

(13:19)? 

3. What was their report under these two heads ? 

4. Under which head did the majority and minority reports differ 

(14 7-9)? 

5. Remember the names of the two spies who brought a sturdy 

minority report. 

6. Listen to the contemptible wail in 14:2, 3. 

The two conflicting reports of the spies are the two voices that 
speak to any man when he faces great and righteous undertakings. 
One can undertake great things when depending upon God. 

Speer tells the story of a man who once tried to dissuade a 
Swede from going out as a missionary to India, and he urged on 
him that it was very hot there, that the temperature went even 
as high as one hundred and twenty-five degrees in the shade. "Veil," 
replied the Swede, indignantly, "ve don't have to stay in the shade, 
do ve?" 



28 Men of the Old Testament IV 13 

Study IV. — SI feneration of ^Discipline 
Third Day: Flinching at the Crisis 

The cowardly panic of the host proved their unfitness for an 
invasion. Hence, Moses announced that Jehovah would not lead 
them into Canaan until every grown man of them — every man who 
had known slavery — should have died in the wilderness. With char- 
acteristic impulsiveness, the people then rushed to attack the Canaan- 
ites, repenting of their cowardice; but Moses did not give his help, 
and they were repulsed (Num. 14:44, 45). 

For thirty-eight years Moses made Kadesh Barnea the headquar- 
ters of the tribes. Here were copious springs. Out from this com- 
mon center they wandered with their flocks for pasturage. To it 
they resorted for judgment, for social life, and worship. 

The Penalty of Distrust, Num. 14:11-19, 26-31 

1. The words of Jehovah in 14:12b seem to present the opportunity 

of a lifetime to Moses. What is it? 

2. Give in your own words his argument in reply. 

3. How is the judgment of Jehovah in 29-31 simply the demand of 

common sense? Picture that horde trying to conquer any- 
thing ! 

The bigger the work, the greater the joy in doing it. The whole- 
hearted striving and wrestling with difficulty, the laying hold with 
firm grip and level head and calm resolution of the monster, and 
tugging and toiling and wrestling at it, to-day, to-morrow, and the 
next day, until it is done — it is the soldier's creed of forward, ever 
forward ; it is the man's creed that for this task he has been born.— 
Stanley. 



IV: 4 Men of the Old Testament 29 

Study IV. — & feneration of ^Discipline 

Fourth Day: The Wandering 

The period was one of national discipline. Though rebellion was 
directed against Moses, and even his sister Miriam disputed his 
authority (Num. 12:1), the great leader's power was unshaken. 
Miriam died while at Kadesh, and Aaron at Mount Hor. When 
finally Moses gave the word to advance, it was a new and hardier 
race that obeyed him, used to desert privations, bound together by 
a new feeling of race ties, confident in Jehovah's might, loyal to 
their statesman-leader. The route east of the Dead Sea was chosen. 
A message was sent ahead to secure the right of way through 
Edom. 

The Advance Obstructed, Num. 20:14-21 

1. Does the request seem reasonable? 

2. What good reason might the Edomites have had for their answer ? 

3. What unworthy motive may they have had? 

4. The Edomites and the Israelites were cousin-peoples. Name the 

two brothers from whom they descended. 

Let us pledge ourselves to unceasing war against jealousy in every 
shape — jealousy of another's success, or possessions, or place, or 
popularity. It is a common delusion that another's success dims 
ours, that another's failure enlarges our success by contrast. Do 
not believe it! 



30 Men of the Old Testament IV: 5 

Study IV. — & ^iteration of iiDisictpime 

Fifth Day: Conquest of the Amorites 

The churlishness of their cousins, the Edomites, put the Hebrews 
to the necessity of a long march southward again. Their hearts 
nearly failed from weariness and discouragement (Num. 21 14). But 
they pressed on, and passed through Moab to the river Arnon, the 
border between the Moabites and the Amorites. When they asked 
permission of the Amorites to pass they were roughly attacked 
(21 123). The outcome was that the Hebrews conquered all the land 
east of Jordan, from the river Jabbok to the Arnon. It is also 
said that they conquered Bashan, north of the Jabbok. These mili- 
tary successes alarmed the King of Moab, and, fearing to use force, 
he sent for a noted diviner, named Balaam, to come and cast a 
"spell" on the Hebrews. 

Balaam's Curse, Num. 22:1, 4b-7; 24:10-13 

1. To "curse" means here to cast a spell, and so to render help- 

less. 

2. Just what was the idea in the mind of Balak, King of Moab 

(22:6)? 

3. The third of the prophecies, or blessings, is found in 24:5-9. 

This is poetic in form. 

4. One can almost see Balak dancing about in his vexation (23:25). 

5. Again, in 24:10, 11, Balak is a ridiculous figure as he pompously 

tries to convince Balaam that he has made a fool of himself. 
Does Balaam seem to be impressed? 

The exact reverse of this Balak-Balaam spirit is what we should 
cultivate. 

The people who influence you are the people who believe in you. 
It is a wonderful thing that in this hard, uncharitable world there 
should still be left a few rare souls who think no evil. This is the 
great unworldliness. Love "thinketh no evil," imputes no motives, 
sees the bright side, puts the best construction on every action. — 
Drummond. 



IV: 6 Men of the Old Testament 31 

Study IV. — & (feneration of ^Discipline 
Sixth Day: The Death of Moses 

A worse harm than either war or magic spells could accomplish 
was wrought upon the Israelites by the influence of the impure 
worship of Baal-Peor. A pestilence followed their sensual indul- 
gence. Afterward Moses brought a fearful punishment upon the 
Moabites with the sword. A number of important things had now 
to be looked to, for Israel was on the borders of Canaan, and Moses 
felt his own death approaching. His most impressive act was to 
appoint Joshua as his successor (Num. 27:18-23). 

His life-work ended, this great man went alone to the heights 
of the Eastern Range, and from Mount Nebo looked across Jordan 
to the Land of Promise. There he died, and "no man knows the 
place of his burial." 

Moses* Song, Deut.32:g-i2;and His Blessing, 33:27-29 

1. These selections are the fragments of the two ancient poems called, 

respectively, The Song and The Blessing of Moses. 

2. In the first passage, note the affection of Jehovah for his people 

"Jacob." 

3. Is the simile of the eagle true to nature (32:11) ? 

4. The second passage is as notable for grandeur as the first is for 

tenderness of expression. Read both aloud. 

What are the lessons that Moses teaches us from Mount Nebo? 
He had been called to release his fellow tribesmen, he was the 
founder of the religion and the national existence of Israel, and he 
had been faithful in the accomplishment of his task. Yet he saw 
but little of the fruits of his labor, and another led Israel into 
the Promised Land and experienced the joy of gathering in the 
fruits of his toil. "One man soweth, and another reapeth." — 
Hooykaas. 



32 Men of the Old Testament iv : 7 

Study IV. — & (feneration of ^Discipline 

Seventh Day: The New Leader 

A great responsibility was upon Joshua, for which he was fitted 
by his faith in Jehovah, his training under Moses (Deut. 34:9), and 
his military genius. Before him lay the task of conquest. Moses' 
work had been that of Jehovah's statesman ; Joshua's was to be 
that of a general. Moses, in the fullness of his faith, had assigned 
to each tribe in advance its portion in Canaan, and had made such 
regulations as were called for by the change from a wandering 
shepherd life to settled agricultural pursuits. "With Moses, prophecy 
begins" (Koenig). 

Joshua Inaugurated, Joshua 1:1-9 

1. There are about four items of command and the same number of 

promise in this passage. Find and mark them. 

2, Here begin the fruits of Joshua's obedience and fidelity in the 

service of Moses, the servant of Jehovah. What is the best 
reward of fidelity? 

Do not pray for easy lives ! Pray to be stronger men ! Do not 
pray for tasks equal to your powers ! Pray for powers equal to 
your tasks ! Then the doing of your work shall be no miracle. 
But you shall be a miracle. Every day you shall wonder at your- 
self, at the richness of life which has come in you by the grace of 
God. — Brooks. 



DIVISION III. 

The Judges. — Study V 

Study V. — Making a Home in Canaan 



34 Men of the Old Testament V:i 

Study V. — JHafeinj a |)ome in Canaan 

First Day : The Scroll of the Conquest : Scenes of 
the Central Campaign 

Let us leave Joshua on the eastern bank of the Jordan and go 
down the years until we find the man who wrote the Book of Joshua. 
Let us stand beside him while he unrolls before us the scroll upon 
which he has etched the stirring scenes of the Conquest. 

Scene I. — The host follows Joshua and the Ark across the Jordan, 
walking on the dry river-bottom, Jehovah having driven back the 
waters (3:14-17). 

Scene II. — The walled city of Jericho blocks their progress. At 
their shout, according to the directions of Jehovah, the walls fall 
down flat. All the inhabitants are put to the sword (chap. 6). 

Scene III. — Flushed with this success, the Hebrews attack the 
next city. The assault is repulsed. The cause is found in guilt 
against Jehovah. When that has been made right the city is taken 
(chaps. 7 and 8:1-29). 

Scene IV. — The Gibeonites deceive Joshua into making an alli- 
ance, This involves him in war. Jehovah sends a terrible hail-storm 
which increases the panic of the enemy. Thus ends the part of the 
Conquest accomplished by the tribes united (chaps. 9 and 10). 

The Fortunes of War, Joshua 8:18-29; and 
The Law of Kindness, Matt. 5:43-48 

1. Can you recall any war for conquest that has occurred within the 

last fifty years ? 

2. What other efforts are made between civilized nations before war 

is resorted to? 

3. Mention some respects in which war is now less cruel than 

formerly. 

"Keep close to Christ, if conflict sore betide; 
Stand fast, remembering He is at your side 
To give you strength 
In battle, and the victor's palm at length." 



V : 2 Men of the Old Testament 35 

Study V.— faking a |)ome in Canaan 
Second Day: The Scroll of the Conquest: South- 
ern and Northern Campaigns 

The inhabitants of Canaan were considerably advanced in civiliza- 
tion and the arts of war. There were two great peoples in the land, 
the Amorites, who occupied the mountains ; and the Canaanites, 
who lived in the plains and valleys. The latter had cavalry and 
chariots. 

Scene V of the historian's scroll shows us the army in two divis- 
ions. We follow Caleb to the south. With the tribe of Judah he 
conquers the Amorites, and gains a foothold in the central moun- 
tainous district (chap. 10:28-43 and Judges 1:1-12). 

Scene VI takes us northward, where Joshua leads the tribe of 
Ephraim and kindred tribes against a coalition of the dreaded 
Canaanites. He takes the foe by surprise and destroys their chariots 
(Joshua 11 :i-i2). 

Scene VII opens in the Vale of Shechem, between Mounts Ebal 
and Gerizim. There the veteran Joshua has gathered the people. 
He rehearses the laws of Moses, and pledges them to keep the cov- 
enant with God (8:30-35, chap. 24). 

Scene VIII. — Joshua's Farewell Address, Joshua 24:13-28 

1. What is "the River," or, "the flood" (verse 14) ? 

2. What instances are found in the New Testament of the historic 

method of preaching, similar to Joshua's (see Acts) ? 

3. Among what four religions does Joshua tell the people to choose 

(14-15)? 

4. What other statement may have weighed with them (15c) ? 

5. What action does he demand (21-24) ? 

Read books about Christ. Can you not spend thirty minutes of 
your life each day in getting to know the Perfect Man? Take up 
the biographies by those simple, earnest men, the authors of the 
Gospels. Begin with Matthew. You read a few chapters, and you 
fall in love with the Man. Slowly the knowledge changes character, 
and that is changed in turn into the same image. Then you say, 
"My Lord and my God !" — Drummond. 



36 Men of the Old Testament V:3 

Study V. — Jftafeuiff a j)ome in Canaan 

Third Day : Instantaneous Pictures of the Conquest 

Taking leave of the prophet-historian of the Book of Joshua, 
let us stand with the writer of the Book of Judges. He has written 
stories of the Conquest which are like reproductions of photographs. 
He, too, is a religious teacher. We may call him a lecturer. He 
uses his pictures to enforce this idea : — 

"Our ancestors who conquered Canaan by Jehovah's might were 
often oppressed, as we are now. But when they turned away from 
the things that displeased God, He turned to them again and gave 
them victory" (Judges 2:11-15; 3:7; 6:1; 10:6; 13:1, etc). 

The Hebrews were a pastoral people when they left Egypt, but in 
Canaan they learned the art of agriculture. Then they added to the 
worship of Jehovah the worship of the Baals, who were gods of 
the harvest and the vineyard. Some of the conditions are pictured 
by the lecturer in his introduction. 

Consequences of Breaking the Covenant with God, Judges 2:1-4, "-23 

1. What is the difference between innocence and virtue? 

2. Should one run into temptation to prove himself strong? 

3. Jehovah demanded that all altars to other gods should be de- 

stroyed. How would such action safeguard the Hebrews? 

It is right to make covenants or vows. God does it. But, "If I 
do not make a promise," we say, "I shall not break one." But if 
the thing is one we ought to do, we ought to covenant to do it. 
The obligation is already there. The covenant does not make the 
obligation; it simply recognizes it and accepts it. — Speer. 

"Lord, let me make this rule, 
To think of life as school, 
And try my best 
To stand each test, 
And do my work, 
And nothing shirk." 



V:4 Men of the Old Testament $7 

Study V.— Jftaking a ^ome in Canaan 

Fourth Day : Barak and Deborah against the 
Canaanites 

The Song of Deborah (Judges, chapter 5) is a very ancient mar* 
tial poem describing the victory of Northern Israel over the Canaan- 
ites under a general named Sisera. A prose account is placed along 
with the Song (chapter 4). These Canaanites made life very bitter 
for the tribes in the north for many years. The Hebrews could not 
use the highways, and many villages were deserted. A patriotic 
woman named Deborah stirred the sentiment of revolt. She asso- 
ciated with her a prominent man named Barak, and at his call 
the soldiers of six of the tribes gathered together. A battle was 
fought in the Plain of Esdraelon. Sisera's chariots would have given 
him a great advantage, but a flood in the Kishon River turned them 
into a hindrance instead (5:4, 21). Barak's fierce attack decided 
the battle, which ended in a rout. Sisera fled, unattended and on 
foot. He came, exhausted, to an encampment of Kenites, whom he 
took to be friends, and applied to them for food and a place to 
rest. 

The Death of Sisera, Judges 4:17-22; 5:24-31 

1. Describe accurately in your own words the flight and death of 

Sisera. 

2. How is the anxiety of Sisera's mother described? 

3. What words of praise has the Song for Jael? Evidently, then, 

every act of help to Israel was regarded as an act for Jehovah, 
and so of religious value. 

Any emergency calls for prompt and strong action. It is so in 
the spiritual and moral life. 

How we shall behave in any emergency has been settled before- 
hand. The man who habitually wastes minutes in indecision is not 
the man who will save the day when a powerful blow for the right 
is called for. The way to be strong for an emergency is to be strong 
all the time. — Selected, 



38 Men of the Old Testament V:5 

Study V.— JHatunff a J)ome in Canaan 

Fifth Day: Gideon and the Midianites 

All through its history, Palestine has been exposed to the raids 
of the "Children of the East," the modern Bedouins, to whom it 
is "a land flowing with milk and honey," in contrast with their 
little oases. They made raids upon Hebrew territory, swarming 
like locusts, and went back loaded with the spoils of the field and 
vineyard. The poor Hebrews nearly starved. They took refuge 
in the mountains. They lived somewhat as did the early settlers 
in America in the days of Indian fighting. "Then they cried unto 
Jehovah, and he raised up a» deliverer." Gideon's first adventure 
(see below) proved his fitness for daring leadership. A host of 
volunteers gathered around him, but he cared little for mere num- 
bers. He sent home those who felt afraid, then rejected all except 
those who, while drinking at the stream, kept their eyes about them 
and their weapons in one hand, ready for an ambush. Three hun- 
dred were picked. A night attack was made on the Midianite camp. 
The Midianites awoke at the sound of blaring trumpets and crashing 
pitchers, to see lights dancing all around them. Doubtless estimating 
that there must be a company of men with every light, they became 
panic-stricken. They trampled and destroyed one another in their 
flight in the darkness. Gideon and his picked men pursued relent- 
lessly, and "Midian was subdued before the children of Israel, and 
they lifted up their heads no more, and the land had rest." 

Gideon's Proof of Courage, Judges 6:25-32 

1. What state of mind had Gideon been in about the oppression 

(6:12, 13)? 

2. Can you excuse his fears (27) ? 

3. Consider his father's quick-witted defense (31). 

Gideon imagined a bold, brave deed ; and then he did it. Knowl- 
edge and power both come chiefly from what we do. Let us bravely 
do to-day the best that we know, and we shall be both stronger 
and wiser to-morrow. 

"It is what we think and what we do that makes us what we 

ARE." 



V:6 Men of the Old Testament 39 

Study V.— patting a ^ome in Canaan 

Sixth Day : The Later Judges 

Gideon might have been king, but refused the honor. A son of 
his, named Abimelech, made himself a petty king by wholesale 
murder, and had a short and stormy reign in Shechem, and a violent 
end (Judges 9:6-54). Jephthah was a Gileadite who delivered some 
of the tribes from the domination of the Ammonites. He sacri- 
ficed his daughter in payment of a vow. This shows a dark shadow 
of the age (11:30, 31, 34). 

The Samson stories were popular, and must have been told and 
retold with grim enjoyment; for the people suffered much from 
Philistine invasions. Samson was a hulking fellow, who could make 
a riddle (14:12), and loved a practical joke on a large scale, as, 
for instance, carrying off the gates of a town (16:3), or setting fire 
to his enemies' fields of ripe grain (15 :4). 

But the period was not all war and bloodshed. Sometimes "the land 
had peace." While men were fighting, women and youths kept 
the homes, looked after the flocks, fields, vineyards and orchards. 
The story of Ruth probably belongs historically to this period. 

Samson, the Man of Might, Judges 16:4-21 

1. What were the three false explanations of his strength? What 

was the real one? 

2. What made him yield the secret at last (16)? 

3. What two types of strength are represented in Jacob and Samson ? 

We have strong men to-day of a far higher type than Samson. 
"Joe" McCracken was graduated from the University of Pennsyl- 
vania in medicine in 1901. During his course he was holder of 
the world's record for the hammer throw, of the intercollegiate 
record for the shot-put, captain of the track team, member of the 
'Varsity football team, and president of the Christian Association. 
He is now in China, establishing a Christian Medical School in 
Canton, representing his Alma Mater. 



40 Men of the Old Testament V:7 

Study V. — JHauinff a {>(ime in Canaan 

Seventh Day: The Sanctuary at Shiloh 

In this age, when the nation was struggling to establish order, 
there were many signs of the need of one strong leader to unite 
all forces. Worship of Jehovah was fostered at a few sanctuaries, 
among which Shiloh seems to have been best known. Thither would 
go a band of pilgrims from a village for worship, leading a sheep 
or an ox for sacrifice. The fat and entrails of the animal would 
be burnt by the priests as an offering to Jehovah ; then the pilgrims 
would cook the rest, pay the priests their portion, and have a feast 
on the remainder. But even the sanctuary was stained with wick- 
edness, for the priests, sons of the aged judge, Eli, were openly 
dishonest. 

The Dishonesty of Eli's Sons, i Sam. 2:12-17 

1. What was the usual custom about the payment of priests? How 

did these men change the method? 

2. What evidence of general resentment is given? 

3. Have you seen any instances earlier in the period of the Judges 

in which vice has been condemned and virtue upheld? 

Men who are prominent ought to be particularly careful about 
their example, because its influence is great. 

As the sanctuary at Shiloh was rated according to the character 
of its priests, so is every Christian association rated according to 
the character of the men who are leaders in it. So, in a sense, Christ 
is being estimated by the standard of our lives. 



DIVISION IV 

The Kings.— Studies VI to IX 

Study VI. — The Beginnings of the Monarchy 



42 Men of the Old Testament VI :i 

Study VI. — C£f)e 3Seaumut£fii of tlje ;poitatc!)p 

First Day : The Work of Samuel 

The disastrous battle of Aphek was fought in the early days of 
Samuel's life (i Sam. 4:2-10). Though the Holy Ark was recov- 
ered, Israel continued to be under the power of Philistia. The 
condition of subjection was due, not to native weakness in the 
Hebrews, but to the lack of a strong leader to unite their forces. 
Samuel's first act was to call an assembly of the people and urge 
the need of fidelity to Jehovah (7:5). Under Samuel's leadership 
the Philistines were held back somewhat, and the much-needed re- 
ligious reforms took place. Samuel was a judge in the modern 
sense, having a circuit including four important centers for the 
administration of justice. He was the last of the Judges and the 
first of the Prophets, announcing Jehovah's will to the people, and 
superintending the "Schools of the Prophets," which he seems to 
have founded. 

Samuel, the Judge, and His Sons, 1 Sam. 7:15 to 8:3, and 12:3-5 

1. Have you heard of polite methods of influencing legislatures and 

officials, which cannot be proven as bribery, and yet actually 
come under that head? 

2. How do our judges come into office? Are they as subject to 

bribery as are legislators? Give a reason for your opinion. 

3. Have you ever known presents, or favors, or flattery, to turn 

aside men in private life from strict honesty of speech and 
action ? 

"Thou shalt take no bribe [or undue praise] ; for a bribe blindeth 
them that have sight and perverteth the words of the righteous" 
(Ex. 23:8). 

There is often nothing to reward truth and honesty except them- 
selves. You will be longer over your work if you refuse the unfair 
help. You will get less credit, and perhaps undeserved blame. The 
scales are heavily weighted against truth. Well, I say, tell the 
truth and act the truth on the first impulse, and let consequences 
be what they may. — Wilson. 



VI: 2 Men of the Old Testament 43 

Study VI. — C&e 3Segtntun£0 of tlje ^lonarcljp 
Second Day: The Demand for a King 

Although the defeat of the Philistines at Mizpah brought some 
relief from their oppression, the yoke still lay heavily upon Israel. 
The leading men presented a petition to Samuel for the appoint- 
ment of a king. Doubtless he saw as well as they the need of unity 
and strong leadership, but he also foresaw the abuses of royal 
power that would almost surely come in with a monarchy. 

It is likely, too, that the historian puts some of his own senti- 
ments into Samuel's mouth; for, writing from the later centuries, 
he had seen more of the actual mischief done by bad kings than 
the old prophet-judge ever dreamed would be possible. 

The Demand for a King, 1 Sam. 8:4-9, 19-22 

1. Note three reasons given for wanting a king (5, 20). 

2. Note four evils that Samuel foresaw in "the manner of a king 

that shall reign/' You will find later how many of these Solo- 
mon fulfilled. 

I would not dare, though it were offered me 

To plan my lot for but a single day ; 
So sure am I that all my life would be 

Marked with a blot in token of my sway. 
But were it granted me this day to choose 

One shining bead from the world's jeweled string, 
Favor and fortune I would quick refuse 

To grasp a richer and more costly thing — 
To own this gem is to command the rest. 

It is the Kohinoor called Self-Control. 

— Selected. 



44 Men of the Old Testament VI: 3 

Study VI. — €&e ^Seffimunjjs of tie iHonarcJp 

Third Day : The Choice of Saul as King 

There is a story in the early part of the Book of Samuel in which 
Samuel appears as a "seer," who selects Saul, the Benjamite, as 
king, and privately anoints him (1 Sam., chapters 9 and 10:1). The 
later narrative of the choice of king shows us a popular assembly 
and the drawing of the sacred lot. The choice falls on Saul. He 
is brought from hiding — so modest he is (10:23-25). At sight of 
his splendid physique and royal bearing, the host cries "Long live 
the King!" It was the first time that shout had ever been heard 
in Israel. A century later its echo might well be a groan. Now 
there was needed only a display of military ability to make Saul 
the people's idol. 

Saul's First Military Campaign, 1 Sam. 11:1-13 

1. How did the Ammonites show contempt for their enemy? 

2. Compare 10:24, 27 with 11 :i2, 13. What spirit did Saul show? 

Addison finely said: "A good conscience is to the soul what 
health is to the body." Spiritual health is the more keenly delight- 
some as the soul is higher than the body. A man who knows he 
has done right and can do it again, who can look into the eyes of 
his fellow-men without shame, and into the face of God with 
thankfulness, has attained a positive delight of soul that no self- 
indulgence, no intoxications can ever bring. — Trumbull. 



VI: 4 Men of the Old Testament 45 

Study VI.— €&e 33e£Uitutis0 of t&e ;ptonarc|)p 
Fourth Day : Saul's Wars 

Having shown gifts as a military leader, Saul had his hands full 
of war during all of his ten years' reign. We are told of foreign 
wars — campaigns against Moab, Ammon, Edom, and Amalek. But 
one wonders how he found time for wars abroad, for the Philis- 
tines constantly occupied, or else threatened, the very heart of his 
kingdom. 

In the beginning, Saul organized a standing army of three thou- 
sand men for defense. A while later, conditions were so bad that 
but six hundred fighting men could be mustered. When the situa- 
tion was at its worst, Jonathan's daring saved the kingdom. 

Jonathan's Exploit and Its Consequences, 1 Sam. 14:1, 6, 7, 13, 14, 
20-23 

1. Read carefully, so as to be able to describe what took place. 

2. After Jonathan's success who fought the main battle? 

3. From what other two sources did reinforcements come? 

The soldier who is called to the front is stimulated, not depressed ; 
the officer who is bidden by his general to a post of great respon- 
sibility, and so of hardship and peril, is thrilled with the joy of 
his task. An opportunity has been given him to prove himself 
worthy of great trust, which can be done only at the cost of great 
trouble. — Brent. 



4-6 Men of the Old Testament VI 15 

Study VI.— Cjje 33eatmiinfffii of tfce ;ptonatcl)p 

Fifth Day : Saul's Relations with Samuel 

In the pursuit of the enemy Saul showed an imkingly impatience 
that nearly cost Jonathan's life (1 Sam. 14:24-27). Another instance 
of the same fault was shown later. The army was encamped at 
Gilgal in Ephraim. A campaign was on foot against Philistia. 
They were waiting for Samuel to come and hold a religious service. 
The prophet was late, and the king's patience evaporated. He 
turned the camp into a religious assembly, took the place of the 
absent Samuel, and offered the sacrifices. For this action the 
prophet predicted that Jehovah would find another man better fitted 
to rule Israel. Later, Saul "acted foolishly" again. 

The Rejection of Saul, 1 Sam. 15:7-31 

1. Compare Saul's course with the command in verse 3. In what 

respects did he fall short? 

2. How could Saul salute Samuel as he did? Did he not know that 

his statement was untrue (20) ? 

3. Upon whom does he place the blame (20, 21, and 24) ? 

4. Was Samuel severe because he doubted Saul's sincerity (26) ? 

5. Was Saul's main anxiety about Jehovah's opinion or the elders' 

(30)? 

A ship might as well try to sail north with her jib, and east with 
her foresail, and south with her mainsail, as a man to go one way 
in conduct, and another way in character, and another way in 
destiny. What we do belongs to what we are ; and what we are is 
what becomes of us. — Van Dyke, 



VI: 6 Men of the Old Testament 47 

Study VI. — TOe 38e£mninffsi of tie JItonarc&p 

Sixth Day: David's Introduction at Court 

Perhaps it was the pressure of trouble from the Philistine wars, 
perhaps the withdrawal of Samuel's support, possibly it was habitual 
lack of self-control — whatever the cause, Saul began to show signs 
of insanity. His temper was changeable, sometimes sullen, some- 
times violent. Until the days of modern science, insanity was usually 
attributed to the influence of spirits, good or bad. In Saul's case, 
they advised that music be tried for his cure. David was found and 
brought before Saul because he was a skilful harpist. In the mean- 
time, Samuel had found in this young soldier and musician the man 
who should, in due time, succeed to the throne. 

The Anointing of David, 1 Sam. 16:4-13 

1. Why did Eliab impress Samuel favorably? 

2. Read verse 18 with verse 12, and give a description of David. 

3. What was David's work at home? Was that always tame work 

(17:34-36)? 

4. Memorize verse 7c. 

Even in these days of sordid motives and questionable methods, 
the highest places still wait for the men of purity in thought and 
purpose. In the future, still more than in the past, there will come 
the Sir Galahads — the men of brawn and strength, combining ath- 
letic vigor and moral heroism — to whom will be given the vision 
of God. — Selected. 



48 Mer. cj the O'.d Testament VI: 7 

Study VI. — <L\)t ^ccrmiuntrs of tfre fR.anarcljp 
Seventh Day: Saul Sees a Possible Rival 

A f-fferer.: acctunt :: David's first a;pearan:e at court is given 
in the ever-attractive story of David and Goliath (1 Sam., chapter 

17). There he appears as a "mighty man of valor," such as the 
king was always looking for (14:52). David's reception by the 

1-rir.g was it hrs: ctrthai; but as Saul's mental condition grew -.verse. 
and David's popularity increased, and his friendship with Jonathan 

became stronger, the king's ;ealcusy named often into violent rage. 
To his morbid view, David vas scheming to get the throne. Jona- 
than's friendship seemed to him to show either that the prince vas 

son had a bitter quarrel, while David, his life repeatedly threat- 



Enmity and Friendship, 1 Sam.. 18:1-16 

1. Notice the vivid description of the friendship (18:1), and the 

equal'. y expressive words far Saul's jealousy (g), tempered by 
antther feeling i 15. Ant. R.V.). 

2. What efhee cid David first nil (5), and what office afterward 

(13) ? Give modern names for them. Is the change indicative 
of Saul's malice? 
3 Do you thin.!-: there was danger of David's head being turned, 
considering his natural gifts and accomplishments (16:12, 18), 
with general ptpularity aided (18:16)? 

Popularity is a delightful thing if it comes without seeking, and 
if the man who has it has no fear cf losing it. Not praise, but excel- 
lence, is the ultimate end which every worker ought to have in view. 
— The Outlook, 



STUDY VII.— David in Exile 2~i ;:•. :/.e I '.-.:;- e 



50 Men of the Old Testament VII : i 

Study VI L— £)at)to in £j;tle anfc on tlje CJjrone 

First Day: David in Exile: His Band of Outlaws 

Being driven from court, David's first thought was for his own 
people. On his way to Bethlehem he stopped at the sanctuary of 
Nob (i Sam. 21:1). By deceiving the priests he was helped to 
food and weapons. He sent his parents to the care of the King of 
Moab. Then he found a stronghold in a cave near Bethlehem, 
where his fame soon drew around him not only his relatives, but 
also a group of other refugees, malcontents, and runaway debtors, 
to the number of four hundred (22:2). They were rough, desperate 
men. David kept them busy foraging, sometimes among the nearby 
farmers and herdsmen, whom they protected from other maraud- 
ers. Sometimes he may have piloted caravans for toll, or made 
raids on desert tribes. A visit was received from Jonathan, who 
assured the exile that he had friends at court who wished him well, 
and were ready to warn him of danger and help him in other 
ways. 

David in Adversity, Ps. 59:1-4, 16, 17 

1. Is a smooth life a sure mark of God's love? and is a hard life 

always a curse? 

2. Where did David learn his most valuable lessons — in court life 

or in his exile? 

A reason for praying : "Why should we ask God to help us, when 
God, if He be all-knowing, knows about our needs?" But is prayer 
only a continual asking? A greater thing than getting some boon 
is the realization of a bond of love and confidence between father 
and child, between God and man. This is the high result of prayer.— 
W. B. Carpenter. 



VII: 2 Men of the Old Testament 51 

Study VII— SDatoifc in €?iU an* on tfce CJroae 

Second Day: David in Exile: Saul's Enmity 

Saul could not be satisfied with David's mere exile. He spent 
half of his energies in pursuing him. First, on the information of 
a foreign spy, he put to death the priests of Nob (1 Sam. 22:18), 
who had innocently helped the refugee. Then he personally led 
a large force in pursuit. In the wilds near Maon they blocked 
David's escape, and almost had him in their hands, when the king 
was compelled to withdraw by the news of a Philistine invasion 
(23:27). At a later time Saul was informed of the exile's posi- 
tion by the Ziphites, who did not relish the neighborhood of a regi- 
ment of hungry outlaws. Thus informed, Saul made repeated 
efforts to surround David and his men. On at least one occasion 
he thus placed his life at their mercy. 

David Spares Saul's Life, 1 Sam. 26:6-12 

1. On what errand did the two men go? 

2. Why did Abishai think it right to kill the king? 

3. Why did David think it would be wrong? 

4. How did he think the king would be sufficiently punished ? 

The principle among us known as the "Golden Rule" was not prac- 
ticed by Saul. Memorize the words of Jesus in Matt. 7:12. 

The only way to get rid of an enemy is to pray for him. Without 
that, though you may resolve not to hate him, you surely will end 
in doing so. Read and mark Rom. 12:20, 21. 

In all the universe there are no two souls alike. There are no 
two with the same work to do; no two whose talents are rivals, 
or whose gifts conflict or interfere. How this thought ought to put 
an end at once to all the envy of life ! — Havergal. 



52 Men of the Old Testament VII: 3 

Study VII.— £)abto in €j;ile an* on tie CJrone 

Third Day : A Vassal to the Philistines 

Saul's promises (1 Sam. 26:21) could not set David at ease. More- 
over, it is noticeable that the king did not invite him to return. In 
this situation David took his six hundred men into Philistia, and 
became a vassal to the King of Gath (27:2), occupying the town 
of Ziklag. After the anxious, lonely months just past, these men 
must have enjoyed living again in homes with their families. David's 
whole position here was based on deception. He made Achish think 
that he had turned forever against his own people. Here, as before, 
he kept his men busy fighting, making raids in the south against 
the enemies both of Philistia and Judah. Achish seemed very 
ready to believe the tales he brought about these expeditions. 

David's Standards of Honesty and Ours, 1 Sam. 27:8 to 28:2 

1. What were the consequences to others of the deception of Achish 

(27:9-11)? 

2. Into what predicament did David himself fall (28:1)? 

3. Can you point out the same moral issue in modern business 

relations ? 

Be pure, be wise, be strong, be independent. Let the world go, if 
it is necessary that the world should go. Serve the world, but do 
not be the servant of the world. You can minister to its life. — 
Brooks. 



VII: 4 Men of the Old Testament 53 

Study VII.— £)abtt in Cpile an* on t&e ©jjnme 

Fourtpi Day : Saul's Last Battle 

David was saved from his dilemma by the distrust of the Philis- 
tine princes. They compelled Achish to send him back. Arrived 
at Ziklag, David found that it had been burned by enemies, who 
were returning southward with their captives and plunder (i Sam. 
30:3). He followed, surprised them, and recovered all. Out of the 
additional booty he sent presents to the influential men in Judah. 
Meanwhile the last days of Saul's reign were passing. In the face 
of the Philistine incursion he found that he had alienated his best 
counsellors, and there was not a priest nor prophet on his side. 
He seemed to himself to be deserted by God and man. He went 
into battle, tired out in body and brain, and hopeless. The battle was 
begun at Mount Gilboa, and ranged over the plain of Jezreel. Saul 
and his sons were killed. The army was routed, and terror spread 
so widely that the Hebrews who lived east of the Jordan deserted 
their towns. David's expression of sorrow at hearing the news of 
the death of Jonathan and Saul is entitled : — 

The Song of the Bow, 2 Sam. 1:17-27 

1. This dirge falls naturally into two parts ; mark the division. 

2. What abilities as a soldier are ascribed to Saul? 

3. Is there any trace of exultation? 

4. Is the mourning for Jonathan more personal and heartfelt than 

the mourning for Saul? 

Who misses or who wins the prize, 

Go lose or conquer as you can ; 
But if you fall, or if you rise, 

Be each, pray God, a gentleman ! 

— Thackeray. 

It is quite the fashion to say "sentimental bosh" to anyone who 
preaches such an old-fashioned thing as honor; but among true 
gentlemen it is just as real an article as ever, and it is one of the 
few things that never rings false. It is only the man who believes 
in such a thing as honor that is worth anything. — Walter Camp. 



54 Men of the Old Testament VII : 5 

Study VIL— SDabiDi in C^ile an* on tl;e ©Jron* 
Fifth Day : King of Judah 

At this critical point what is David's policy? His exile has lasted 
for about six years. He is a vassal to the Philistines. He has kept 
on good terms with his own people of Judah, and has avoided 
giving offence to Israel. The throne is vacant. Many have looked 
to him as their next ruler. A man of ambition, with the temper 
of a dictator, and such a regiment as David's at his back, would 
have known what to do. But David, in obedience to the oracle, goes 
peaceably to Hebron, and there is anointed King of Judah. The date 
is about 1020 b.c. 

Israel held aloof. Saul's old general, Abner, was their natural 
leader. He placed on the throne a son of Saul, named Eshbaal, or 
Ishbosheth, and acted as his regent. Meanwhile, though David had 
refused the resort to violence, he did not scorn diplomacy. He sent 
a hearty message to the men who rescued King Saul's body from 
the Philistines. 

The Message to the Men of Jabesh, 2 Sam. 2:40-7 

1. How does David show himself both generous and diplomatic in 

this message? 

2. Does he "advertise himself"? Is an Oriental less scrupulous in 

such matters than we are? 

Suppose I have an impulse to express a generous thought, but I 
hesitate, uncertain as to how it will be received. I express it. It is 
received coldly. Shall I express the next generous thought that 
comes to me? A woman once paid Jesus a beautiful tribute of 
affection (Matt. 26:6-13). It cost her a great deal, and the act might 
be called "forward," if you think of it coldly. Some of the bystand- 
ers did think of it coldly, and sharply criticised the woman, but 
Jesus called it one of the finest things that had ever been done. 
Balance the criticism against that praise. Which is worth more? 



VII: 6 Men of the Old Testament 55 

Study VII.— £>atoiU in €?iie anB on t&e C&rone 

Sixth Day: King of Judah and Israel 

There was some sharp fighting between the men of Abner and 
those of Joab, David's general. In one of these conflicts a blood 
feud was started between Abner and Joab (2 Sam. 2:12-29). Esh- 
baal seemed to have just enough strength to resent being dependent 
upon Abner. They had a quarrel, and the regent turned fiercely from 
the young king, and forthwith turned all his influence toward the 
recognition of David by Israel. When he had all the lines in his 
hands he made offers to David, who promptly gave him a personal 
hearing. All was being arranged when Joab murdered Abner. Close 
upon this event followed the assassination of Eshbaal. David was 
innocent, and, to avoid being suspected of complicity, he punished 
the assassins, reprimanded Joab, and called for public mourning 
(3:31). The leaders of Israel soon afterward came to Hebron and 
anointed David as their king. All the tribes of Israel and Judah 
were formally united at last. 

Kindness to Jonathan's Son, 2 Sam. 9:1-7 

1. Had David gained more or given more in his friendship with 
Jonathan ? 

Here we find David hunting about for some means of showing 
how much he felt the value of Jonathan's friendship. 

Most of the kindnesses we receive from parents and friends we 
never have opportunity to return. In youth, very often, we are not 
conscious of the debt. But we can pass the kindness on. We can 
earnestly dedicate our lives to the mission of doing good. 

"He that gives himself up for the service of his brethren, finds 
himself in the service of his brethren." 



56 Men of the Old Testament VII : 7 

Study VII.— SDabto in <£j;tie attfi on tje CH^rone 

Seventh Day : The New Capital 

For the new and larger kingdom a new capital had to be found. 
Hebron was a strictly Judahite town. The tribes of Israel were 
sensitive, and were determined to claim their share of honors and 
privileges. The Canaanite stronghold Jebus, an eyesore to the 
Hebrews, lay just across the border of Judah, in the limits of 
Benjamin. David attacked and gained it by assault. He fortified 
it, then imported materials and built in it a royal palace. This 
"City of David" occupied the southwestern of the four hills on 
which Jerusalem is built. 

But it was not enough to have made the capital a center of gov- 
ernment. The religion of Jehovah must have a visible center, too. 
Patriotism and religion were one among the people of Jehovah. 

Public Worship Established, 2 Sam. 6:1-5, 16-19 

1. In Christian worship, what takes the place of the Holy Ark? 

2. Find the four parts of this religious ceremony. What four parts 

of Christian worship do these represent in an imperfect way? 

3. Why did Michal scorn the king? 

As to public worship: 

Every right-minded man will go to church, because it is advisable 
and expedient. If he goes he will be fed. He will be helped, and 
he will have a better chance of survival in the higher life. — Drum- 
mond. 



Study VIII.— The Reign of David 



58 Men of the Old Testament VIII : i 

Study VI II.— Cfce Eeiffti of Datoto 

First Day : The Philistine War 

David probably remained a vassal to the Philistines during the 
seven and a half years of his reign over Judah. When Israel was 
joined to his realm these neighbors felt decidedly concerned about 
the growing power of the Hebrews (2 Sam. 5:17). Before David 
could prepare to meet them they were upon him in force. The 
king took refuge in the stronghold Adullam, and there gathered an 
army. Two battles were fought. The power of the enemy was 
broken. The seizure of an important Philistine fortress later clinched 
the victory. The Hebrews gained a seaport for commerce with 
Tyre. David was now left free to organize and strengthen his king- 
dom. His army, or "host," was probably a militia organization, 
ready for service when called. The army was commanded by the 
king's nephew, Joab. His bodyguard, after the Philistine war, 
was made up largely from those former enemies. The "thirty 
mighty men" may have been the officers of the host. 

The Feat of the Three Mighty Men, 2 Sam. 23:13-17 

1. Did the men do this thing to prove their bravery, or their love 
for the king? 

All men love deeds of bravery. When they cannot find things 
to do that demand courage and strength, they invent them. But this 
very day you will find situations that will test your courage and 
strength. Do not miss these while you dream about the future. 

''You cannot run away from a weakness ; you must, some time, 
fight it out or perish; and if that be so, why not now, and where 
you stand?" 



VIII: 2 Men of the Old Testament 59 

Study VIIL— TOe Eeiffti of £)atoto 
Second Day: Foreign Wars 

A census was taken at the king's command. It was a military 
measure, apparently intended to be the basis of a more thorough 
military levy (2 Sam. 24:2). It was unpopular with the people, and 
was opposed by some of the leaders. A new levy may have been 
the first move in Israel's foreign wars. The first of these was 
against Moab, which resulted in making that country pay tribute 
(8:2). Ammon and Zobah were also conquered and made depend- 
ent. The conquest of Edom, begun by Saul, was completed by David. 
The country south of the Dead Sea, as far as the Gulf of Akabah, 
passed into David's realm, including ports on the Red Sea, and the 
control of a valuable caravan-trade route. 

The kingdom was organized with David as chief executive and 
chief judge (8:15; 20:23). Under him were the following officials: 
a commander of the army, chronicler, two high priests, secretary, 
overseer of task-work, captain of the guard, and a group of coun- 
sellors. 

David's Idleness, 2 Sam. n :i 

1. Point out the first fault here, the second, the third* 

As to the use of time : 

"Never be unemployed, and never be triflingly employed." — 
Wesley. 

As to temptation: 

A man cannot live safely in a negative purity. His safety lies in 
the supplanting of the old passions by new and better ones. He must 
discover new interests which leave no room for the old. Christ 
not only summons a man to repentance, but also supplies him with 
a new passion. — F. G. Peabody. 



60 Men of the Old Testament VIII 13 

Study VIIL— We Eeiffn of £)attUi 

Third Day: Domestic Troubles 

Family troubles and domestic rebellion marred the portion of 
David's reign that should have been the most glorious. As his 
domain extended, his style of living became more luxurious. He 
had enlarged his harem by new marriages. Growing luxury led to 
idleness ; he did not go any longer to the wars. Then, through idle- 
ness, he stooped to an abuse of his royal power; he took for his 
own the wife of one of his soldiers, and later caused the man's 
death. David failed, too, to control his sons, and thus he prepared 
the soil for rebellion in his own family. Absalom, the eldest living 
son, was a handsome, magnetic fellow, and he went about winning 
the hearts of the people away from his father. When the plot was 
ripe he set up his own rule in Hebron. The movement was so 
strong that the royal party withdrew with their king from the 
capital and crossed the Jordan. 

Absalom Plotting, 2 Sam. 15:1-6 

1. Did this thing take place once, or repeatedly? Give the conversa- 

tion in your own words. 

2. Compare verse 4 with the methods of a ward politician. 

3. Was it David's fault, or Absalom's, that the son should show 

such disloyalty? 

Read Proverbs 4:20-27. Memorize verse 23. 

Another course may look easier and more attractive, but pursu- 
ing duty for duty's sake is always sure and safe and honorable. — 
William McKinley. 



VIII: 4 Men of the Old Testament 61 

Study VIII.— CJe Keisn of £)atoti! 

Fourth Day: Absalom's Rebellion 

A sad procession wound its way over the brook Kedron (2 Sam. 
15:30). David's enemies took the hour of his misfortune to come 
out and curse him. Yet, in the general crash many remained true. 
The entire bodyguard of six hundred men was there, and the cap- 
tains, Joab, Abishai, and Ittai. Supplies, too, were contributed. 
Meanwhile, Absalom marched into the capital. Counselled by a spy 
of David's, he delayed pursuit, and the loyalists kept pouring into 
the king's camp. When the rebels finally attacked, Joab and his 
lieutenants met them with three divisions. In the battle that fol- 
lowed, the rebels became confused and scattered in the thick forest, 
and thus their heavy losses were multiplied. The arch-rebel himself 
was caught and held fast in the gnarled branches of a terebinth 
tree (18:9). There he was found and slain by Joab. When David 
heard the news that the rebellion was crushed, and that his son 
was dead, the feelings of the father overmastered those of the king. 
Seeing his grief, the returning army felt as though they had been 
scolded instead of praised, and they went sulking to their tents. 
Joab's sharp reproof awakened the king from his sorrow. 

David's Sorrow for Absalom, 2 Sam. 18:31-33 

1. Was it the fact of Absalom's death that caused the father '§ 

sorrow ? 

2. What, in your opinion, was Absalom's greatest fault? 

The words of the wise counsellor of the Book of Proverbs, if fol- 
lowed by a young man, will turn his life into a very different channel 
from that which Absalom's life followed to so wretched an end : — 

Trust in the Lord with all thy heart 
And lean not upon thine own understanding; 
In all thy ways acknowledge him 
And he shall direct thy paths. 

—Prov. 3:5, 6. 



62 Men of the Old Testament VIII : 5 

Study VIII.— ©Je Eetffti of £)atoto 
Fifth Day: The Kingdom Restored 

After the rebellion was quelled the king prepared to return to 
Jerusalem. Israel volunteered for the place of escort, but David 
gave the honor to Judah. In jealous resentment, part of Israel then 
withdrew under a leader named Sheba (2 Sam. 20:1). Joab put 
down this revolt with a strong hand, and in doing so he murdered 
Amasa, whom David had appointed to take Joab's place (20:10). 
Tn the latter part of his reign, David bought the southeastern ele- 
vation of Jerusalem as a place on which to build an altar to Jeho- 
vah. On this spot, in the succeeding reign, the Temple was built. 
David's foreign conquests had brought in rich booty, which was 
handed down to Solomon as a Temple-building fund. 

The King's Song of Thanksgiving, 2 Sam. 22:1-4, 17-19, 50* 5* 

1. Note the frequent occurrence of the word "my" in the first pas- 

sage. By what figurative names does David call Jehovah? 
Every Christian uses a possessive when he prays to the Father. 

2. Note the frequent occurrence of the word "he" in the second 

passage. What things does David say Jehovah has done for 
him? Every Christian recognizes the Father's loving agency 
in his life. 

3. The first word of the third passage is logically significant. What 

does David resolve to do? Every Christian is won by the 
Father's goodness to be grateful, and he lets a devoted life 
express his gratitude. 

Since from His bounty I receive 

Such proofs of love divine, 
Had I a thousand hearts to give, 

Lord, they should all be Thine. 

— Stennet. 



VIII: 6 Men of the Old Testament 63 

Study VIIL— €I)e Eei£tt of £)abto 
Sixth Day: David's Army Commander 

King David had a genius for making friends. Prince, prophet, 
soldier, foreigner, all are found in his circle, loyal through prosperity 
and through misfortune. The devotion of his captains and advisers 
is an evidence of his strong and lovable character. Their faithful 
services made possible his brilliant reign. Particularly does this 
statement apply to David's army commander, Joab. 

He was the king's nephew (1 Chron. 2:15, 16), and perhaps the 
relationship accounts for his boldness in contradicting David (2 Sam. 
3:22-26). But his boldness sometimes grew to headstrong disobedi- 
ence, and he put his own judgment in place of the king's commands 
(2 Sam. 18:5, 10-14). He even dared to kill the man whom David 
had appointed in his place, and then went on with a stolid defiance 
that must have been exasperating (2 Sam. 19:13 and 20:8-13). When 
he reproved the king to his face (2 Sam. 19:1-8), David ought to 
have been large-spirited enough to overlook the impoliteness, for it 
is plain that Joab was in the right. He was indispensable, because 
of his ability as a commander (2 Sam. 10:9-14 and 12:26-29). To 
him is due much of the credit for David's foreign conquests. Joab 
was rough in his manners and violent in his methods, but his heart 
was true as steel. David seems to have feared and disliked him, 
yet depended upon him. We are told that late in his reign he turned 
over Joab to his son, recommending punishment rather than reward. 
It is scarcely believable that the generous David could be so mean- 
spirited, but he was very old at the time of the incident. 

The King and His General (see references above) 

1. After reading some or all of the passages referred to above, in 

what respects do you consider Joab a bigger and better man 
than .his master ? 

2. What was Joab's greatest fault, and his greatest virtue ? 

Are the Master's interests safe in my hands ? Do I "do always the 
things that are pleasing in His sight"? Can He trust me so thor- 
oughly that I do not need to be watched? 

"Jesus, throughout His career, was impelled by a high sense of 
duty. As the Father gave me commandment, even so I do.' This 
was the governing principle of His life. In His boyhood he said, 
'Wist ye not that I must be about my Father's business?' " 



64 Men of the Old Testament VIII : 7 

Study VIII.— QL\)t Eeisn of £)abto 

Seventh Day : Summary of David's Reign 

The work that David did may be placed under two heads: war 
and peace. Through the wars, Israel first became independent of the 
Philistines, and then conquered her neighbors across the Jordan. 
By these foreign conquests David enriched the treasury with booty 
and revenue, enlarged the kingdom, and opened the way for com- 
merce. 

The work of peace was, first, the union of the North and the 
South. Through the confidence he inspired universally, the preju- 
dices between the tribes were smoothed out somewhat, and they came 
together for united action. By united action the ties were made 
closer still, and a national consciousness grew up in place of the 
merely tribal spirit. Then commerce with Tyre was begun, and the 
style of living improved both in the court and among the people. 

But David did his greatest work in giving prominence to Israel 
as the people of Jehovah. He established forms of worship in the 
court and in the realm. He had close and friendly relations with 
the prophets, who lived in their communities, or "schools," and 
preached moral and religious truth. After his sin of adultery and 
murder he humbly accepted reproof from a prophet. 

Nathan's Parable, 2 Sam. 12:1-9, 13-15 

1. What is a parable? 

2. Theft is bad enough, of course, but what made this especially 

bad (2-4) ? 

3. Was the case in the parable as bad as David's sin ? 

If your friend falls into wrong ways of living, what ought you to 
do about it? — ignore it? drop him? talk about him behind his back? 
Try the rule given in Gal. 6:1, 2 (instead of "meekness" read "gen- 
tleness." — Am. R.V.). 

Let us cultivate the habit of thinking about Christ. Sin begins 
in the thoughts; so does virtue. 

If I think of the world I get the impress of the world ; if I think 
of my trials and sorrows I get the impress of my trials and sor- 
rows ; if I think of my failures, I get the impress of my failures; 
if I think of Christ, I get the impress of Christ. — Cobb. 



Study IX. — The Reign of Solomon 



66 Men of the Old Testament IX :i 

Study IX. — C&e Kciffti of Solomon 
First Day : Solomon's Accession 

We have some glimpses of the court in David's old age, showing 
the intrigues of an Oriental household. 

There were two claimants for the throne, Adonijah, the eldest 
son, and Solomon, son of Bathsheba, whom the king had named 
privately as his successor. 

Adonijah took matters in hand early. He won to his cause the 
influence of Joab, organized a bodyguard, and assumed other marks 
of royalty. He arranged a banquet for the leaders of his party, 
scheming to have them proclaim him king then and there. But the 
opposing party reported his actions and plans to David. The king 
at once had Solomon anointed and enthroned. At the first signs 
of activity on the part of Adonijah, Solomon executed both him 
and Joab. By the death of these and other possible enemies the 
new king smoothed the way for a despotic reign. 

Solomon's Prayer, i Kings 3:4-10 

1. Where was he praying? Evidently, then, Jerusalem was not the 

only recognized place for worship and sacrifice at this time. 

2. In what words does the young king show humility? 

3. How does he show his sense of heavy responsibility? 

4. What things might he have asked for (11)? 

"Solomon loved Jehovah — only ." Every one of us has a weak 

place. Happy the man who knows where the defects in his char- 
acter are, and guards sternly against slipping into temptation at 
those points. 

"Watch as though on that alone 
Hung the issues of the day ; 
Pray that help may be sent down. 
Watch and pray." 



IX: 2 Men of the Old Testament 67 

Study IX— (Re Keiffti of Salomon 

Second Day : The Empire : Domestic and Foreign 
Conditions 

The life of the people was simple in the days of Saul. By the 
end of Solomon's reign the little shepherd kingdom had grown into 
an empire, splendid and rich. The court was renowned for lux- 
ury. The kingdom was divided into twelve districts, under over- 
seers, and each district was compelled to furnish court supplies for 
one month in the year. 

No important wars were waged. Cities on the frontier were 
strongly fortified. A standing army was maintained. Cavalry and 
chariots were used by Israel for the first time. Solomon did not 
widen his boundaries ; in fact, Edom shook off his rule, and the 
new kingdom of Syria arose in the northeast with a threat of future 
trouble. 

The friendship of Tyre was inherited ; an alliance was made with 
the King of Egypt. Commerce grew. With Egypt a profitable 
trade in horses was maintained. From Tyre, Solomon imported 
lumber for his great building operations. Skilled workmen came 
thence. Tyrian sailors manned the Hebrews' fleet on the Red Sea. 
Gold, spices, and other rich products of the far East were thus 
imported. 

The Choice of a Path, Prov. 4:10-19 

1. Mark the two natural divisions of subject matter, and write a 

title for each. 

2. Subdivide the second portion, and write sub-titles. 

3. Memorize verse 18. 

It is impossible to classify men, and call this one bad, and that one 
good. Nevertheless, the man who habitually does an unmanly or 
unclean or dishonest thing is the man whose "way" is meant in 
verse 14. "Avoid it, pass not by it; turn from it and go in another 
direction." 



68 Men of the Old Testament IX: 3 

Study IX.— C^e Eetffn of Solomon 
Third Day : The Building of the Temple 

Solomon's greatest accomplishment, in the eyes of later genera- 
tions, was the building of the Temple of Jehovah. He selected the 
site on Mount Moriah, the southeastern hill of Jerusalem, which is 
now covered by the Mosque of Omar, the "Dome of the Rock." 
Seven years were needed for the task. The building thus erected 
stood for four centuries. The treasure gathered by David was used 
in the building, and the additional needs were met by heavy taxa- 
tion. Labor was forced from the Canaanites, probably from the 
Hebrews also (1 Kings 5:15). 

The Temple consisted of outer courts, surrounding a roofed build- 
ing. All was made of marble, shaped at the quarries. Under the 
roofed portion were chambers for the priests, and the Temple proper, 
consisting of the Holy Place and the Holy of Holies. The principal 
object in the Holy Place was the great altar of sacrifice. In the 
Holy of Holies the Ark of the Covenant stood, shrouded in dark- 
ness (8:12). 

"Who Shall Ascend?" Ps. 24 

1. Mark the natural division into' two parts. Which is the more 

spiritual portion — the one that speaks more directly to your life ? 

2. The latter part is probably much older than the former. It may 

have been chanted while the Holy Ark was being returned to 
the Temple after a victorious campaign. Do you think it would 
fit such a use? 

3. For "vanity" substitute "falsehood" (4; Am. R.V.). Now, to 

sum it up, what preparation should one make for true wor- 
ship (4)? 

"Solomon built the house and finished it"; and that suggests a 
resolve for to-day : This is to be a day of honest work throughout — 
no loose ends ! Build and finish ! 

What was Christ doing in the carpenter's shop? Practicing. Do 
not quarrel, therefore, with your lot in life. Do not be perplexed 
because temptation seems to thicken around you more and more. 
That is your practice which God appoints you. — Selected. 



IX: 4 Men of the Old Testament 69 

Study IX. — C&e EUign of Solomon 
Fourth Day : Alliances and Idolatry 

Solomon's Temple remained standing for four centuries. To later 
generations it was a visible proof of the splendor of his reign and 
also of his piety. But the Temple was only a partial indication of 
Solomon's wealth; for it formed merely one of a magnificent group 
of royal buildings (1 Kings 7:1). As to the royal piety, we must 
be careful not to over-estimate. It is certain that the king built 
temples to other gods and worshipped in them. It came about in 
this way: in the East, increasing wealth and power is often adver- 
tised by additions to the harem. So it was with Soiomon. His 
wives were foreign princesses. These marriages sealed international 
alliances; hence, possibly, the peace which characterizes this reign. 
Nowadays every power sends an ambassador to live in the capital 
of every friendly power; in Solomon's time, just as naturally, every 
foreign wife brought with her the priests of her national religion. 
So it came about that Solomon built temples on Mount Olivet for 
these various religious cults, and perhaps even took part in the 
worship. 

Solomon's High Places, 1 Kings 11 :i, 4-8 

1. This is the important fact here: the worship of these divinities 

encouraged immorality, while the worship of Jehovah demanded 
holiness. Verify the latter statement from yesterday's read- 
ing. 

2. The Jehovah-covenant again and again demanded separation. 

Verify this from verse 2 of this chapter. 

3. How do you account for the king's actions? Policy? Indiffer- 

ence? 

A man of positive ideals, who has made his life-choice of the 
highest, and has set before him a goal for his striving, seldom enter- 
tains the question, "What harm is there?" He never even has need 
to ask "What good is there?" For, out of the fertility of God's 
thought comes pouring such wealth of opportunity for the invest- 
ment of his consecrated energies that he can keep busy doing the 
best things. 

We rise by the things that are under our feet ; 
By what we have mastered of good and gain ; 
By the pride deposed and the passion slain, 
And the vanquished ills that we hourly meet. 

— Holland. 



70 Men of the Old Testament IX : 5 

Study IX. — W$z Height of Solomon 

Fifth Day : Splendor and Tyranny 

Solomon's empire, though the admiration of later times, was 
founded upon tyranny. His splendor was hollow. He wrung it out 
of the sweat of his subjects. They had to pay the price with heavy 
taxes. They toiled in quarry and forest to build him a palace, and 
neglected their flocks and fields. The labor was forced. Besides all 
this, the king was unfair; for he laid heavy burdens upon Israel 
and spared his own tribe, Judah. And all this oppression that Solo- 
mon might "build for his pleasure"! The people knew the cost of 
his magnificence — the throne of ivory overlaid with gold, and all 
the rest. And when they "brought every man his tribute year by 
year" (1 Kings 10:25), it must have been small comfort to them 
that he "made silver to be as stones for abundance in Jerusalem," 
inasmuch as they had earned it and he had only stamped it ! To be 
sure, they did not feel this oppression as bitterly as we should feel 
it now. They probably had a certain pride in the renown of Solo- 
mon ; but there were leading spirits who were on the verge of active 
rebellion. 

Jereboam's Revolt, 1 Kings 11:26-28, 40 

1. What was Jereboam's tribe (26) ? 

2. The causes for revolt may be gleaned from statements in 4 :7, 22, 

23, 27 and 5:13-15 and 10:25. Name three causes. 

3. How nearly does this agree with 1 Sam. 8:10-18? 

4. Is anything said about the nature and results of the revolt? 

5. What two statements descriptive of Jeroboam are given? 

If Solomon had acquainted himself with the lives and hardships 
of his people, he might have gone back to his palace and to his 
selfish luxuries, but he would not have gone in ignorance of the 
cost of that kind of life. 

Two of the causes of "class" prejudices are selfishness and mis- 
understanding. We know so little about how the "other half" — 
whichever half it may be — lives. If every rich man would exchange 
visits one day in the year with a poor man, each might still be 
selfish, but be less capable of misunderstanding each other. 

Resolve: To-day I will make advances to a fellow who is not 
in "my set." Perhaps he is well worth knowing. 



IX: 6 Men of the Old Testament 71 

Study IX. — GL\)t Eetgn of Solomon 

Sixth Day : Religion and the Prophets 

On Mount Moriah stood the Temple of Jehovah. On Mount 
Olivet stood temples of the foreign divinities. Between these hills 
raged a battle that will never end until Right finally triumphs in 
the world. It was the battle between the moral worship of Jehovah, 
who summoned men to come to His shrine with "clean hands and 
a pure heart," and the worship of Ashtoreth and Milcom and Che- 
mosh, who beckoned their worshippers into degrading practices in 
the name of religion. King Solomon built all these temples. He 
fostered the worship on both hills. He added to the enticements 
of these temples the force of his own example. He tried to join 
together things that are eternally antagonistic. The common people 
were hardly aware of the conflict, but there began to rise men who 
saw more deeply — who declared that Israel must worship Jehovah 
only, and have nothing to do with foreign gods. From our distant 
standpoint it is evident that the issue of this contest was either 
progress or extinction for Israel. Solomon's imperial splendors 
cannot blind us to the principle which he transgressed. 

The Prophecy of Ahijah, 1 Kings 11:29-39 

1. What was the prophecy regarding Solomon? Regarding Jero- 

boam? How symbolized? 

2. Do you think it likely that these prophets were men of strength, 

in perception and will? Give reasons for your answer. 

3. What evidence is there that Ahijah kept in close touch with affairs 

of every-day life? 

So long as moral strength is counted a treasure, against which no 
culture, art, or knowledge can be allowed to weigh, so long must 
we exalt the party of the prophets above that of Solomon. — Oort. 



72. Men of the Old Testament 1X17 

Study IX. — Cj)e Hetffn of Solomon 

Seventh Day : The Division of the Kingdom 

Now we see the double reason why the prophets were not sup- 
porters of the government. In the first place, they felt the popular 
burdens and heard the mutterings of discontent; further, they knew 
that the North was restless. Israel had been bound to Judah only 
with difficulty by the magnetic David, and by the tyrannical Solo- 
mon. They now heard the grumbling threat of disunion. 

The religious situation furnished the second reason why they were 
ready to favor this disunion, as Ahijah's message to Jeroboam indi- 
cates. They perhaps felt it to be the only way of saving the nation 
from the utter corruption of Jehovah-worship. 

When Solomon's death is recorded, no word of praise for his reign 
is added (1 Kings 11 '.43). Rehoboam, his son and successor, brought 
up in the court of an Oriental despot, was pampered and wilful. 
Two groups of advisers were about him, — old men who had seen 
the days of David, and young men trained like the prince. 

The Division of the Kingdom, 1 Kings 12:1-17 

"One of the most vivid passages of the Old Testament." 

— H. P. Smith. 
i. Did the incident occur in Judah or Israel ? What significance has 
the place? 

2. How did Jeroboam happen to be there? Is it likely that Ahijah's 

influence was back of all this? 

3. Note clearly the request. Was it reasonable? 

4. What do you find here that suggests the temper of the American 

colonists in a.d. 1774? 

"If thou wilt be a servant unto this people " (12:7). 

Thank God every morning when you get up that you have some- 
thing to do that day which must be done, whether you like it or 
not. Being forced to work, and forced to do your best, will breed 
in you temperance and self-control, diligence and strength of will, 
cheerfulness and content, and a hundred virtues which the idle 
never know. — Kingsley. 



DIVISION V 

Kings and Prophets of Israel. — Studies X to XII 

Study X. — From Jeroboam to Ahab 



74 Men of the Old Testament X:i 

Study X.— jFrom Jeroboam to &&ab : jFirst $>alf of %&xuV& 
i&tetorp : (S5ltmpge0 of tfce Jlre^ssprtan J3erioU 

First Day : Jeroboam's Religious Policy 

Jeroboam had gained his throne by division ; he must now make 
it secure by entire separation. Israel must be self-sufficient, with 
its own capital, officials, and, above all, its own religious center to 
take the place of the Temple in Judah. So the new king refitted 
two ancient sanctuaries, each richer in religious traditions than 
Jerusalem: at Bethel in the south, and at Dan in the north. Then 
followed his master-stroke of policy, by which he made the new 
sanctuaries very popular in Israel. 

Calf Worship, i Kings 12:28-30 

1, Nowhere do we find a prophet of Jeroboam's time who condemns 

this image-worship. But how does the writer refer to this 
policy (15:26, 34 and 16:19, 26)? 

2. Can you see why this should be a just charge? Was the next 

step likely to be upward to a more spiritual worship, or down- 
ward to a sensual worship? 

"Jeroboam pandered to the rude instinct which makes ma- 
terialism in worship so much more attractive to weak minds 
than spirituality." 

"So the king took counsel and made two calves of gold," 1 Kings 
12:28. With whom did he take counsel? 

Let me remember that right action and good influence to-day 
will surely result from taking counsel with God, grasping His wishes 
and fulfilling them. 

Every day, to every one of us, brings its questions, its worries, and 
its tasks. Thus we get our daily spiritual exercise. Every day we 
are blessed with new opportunities for the development of strength 
of soul. — George Hodges. 



X:2 Men of the Old Testament 75 

Study X. — Jarari, from ^totoam to &I;ab 

Second Day: The Troubles of Rehoboam 

Let us go aside from Israel, and see what turn affairs were taking 
in Judah. Rehoboam set up in Jerusalem a petty imitation of his 
father Solomon's splendor. But he was not allowed to enjoy his 
pitiful luxuries in peace. "There was war between Rehoboam and 
Jeroboam continually." We can easily imagine which had the worse 
of it. Also, larger troubles came upon Judah. The Pharaoh of 
Egypt, Shishak, has left an inscription at the famous Karnak, telling 
about his invasion and plundering of the cities of Judah, and even 
Israel. Rehoboam suffered heavy loss. The Temple was robbed 
of the treasures that had been left by Solomon, and Rehoboam made 
up a counterfeit. 

Gold Shields and Brass, i Kings 14:25-28 

1. Did the worship seem to go on as before? 

2. Where were the new shields kept? 

3. There were "brass shields" in Jesus' time — brazen formalities and 

sober-faced shams in public and private worship (Matt. 
23:25-27). What was Jesus' estimate of these? 

If faith stop short of God and rest in church or creed or priest ; 
if work stop short of actual service of our fellow men, and rest in 
splendor of ritual, or glow of pious feeling, or orthodoxy of belief; 
then our religion becomes a vain and hollow thing, and we become 
Pharisees and hypocrites. — W. DeWitt Hyde. 



?6 Men of the Old Testament X:3 

Study X.— %&xm\, from ^^obnam to &&afc 
Third Day : The Prophecy of Situation 

The natural situation of Israel and Judah furnishes us with a 
prophecy of the history which we shall see unfolding in them. 

Judah sits among her mountains, hemmed in by the Dead Sea and 
the Desert on the east and south, the weakened Philistia on the west, 
and Israel on the north. With one-fourth as much land under 
cultivation as Israel, her natural resources were small, and her 
population of shepherds and vineyard-keepers had little motive for 
going abroad for trade, and were not apt to be plundered by in- 
vaders. 

Israel, on the other hand, rich and inviting, was exposed on 
every side, except the south, to the covetous grasp of nations stronger 
than herself. Like a shallow clown she often made herself the 
sport and the prey of these neighbors whom she tried to imitate. 
"Israel's career of two centuries was more brilliant; but Judah out- 
lived her by a century and a half of rich spiritual discipline." 

The Cultivation of Virtues, 2 Peter 1:5-8 

1. What is the order of the virtues to be cultivated? 

2. What is the effect of their growth in a man ? 

3. Are we to have just a little of each virtue (8) ? 

In our Father's school there are many benches. This life is school- 
time. Whatever the word that God writes on the top of your page — 
Patience, Courage, Forgiveness — copy it over and over until He 
gives you another word. Never murmur. Do your best to solve 
your problems. If they are hard, try hard. If you are in the dark, 
say: "Speak, Lord, for Thy servant heareth." — M. D. Babcock. 



X:4 Men of the Old Testament J J 

Study X. — Israel, from Sferoboam to &!wb 
Fourth Day : History That Is Alive 

What makes us eager to dig out the obscure history of the petty 
doings of kings and armies? Only the desire to see emerge the 
living figures of the prophets, and hear them speak in our tongue 
their modern message. This otherwise dull history forms a living 
background for the Hero-prophets. Hear Pastor Koenig, brother- 
worker of Pastor Wagner of Paris: 

"Is it not a thrilling story? Here are the people, stiff-necked, 
blind; here are their kings trying to copy the civilization of great 
empires that are founded on falsehood and violence; here are the 
priests, believing that they have a monopoly of religion ; here are 
the true prophets, the strongest men, the heroes, of their times.'* 

The Growth of the Kingdom of God, Matt. 13:31-33 

"This history of the people of God shows God gradually revealing 
Himself to man, that man may be purified and sanctified, and pre- 
pared for the final revelation of Himself in Jesus Christ, the normal 
man, who gives us in His life, death, and resurrection the measure 
of God's infinite compassion toward us." — Koenig. 

Prayer: God, reveal Jesus the Man to me, and reveal Jesus the 
Christ within me, that I may be shaped into the living likeness of 
Him. 

"It is a good thing to have a model to imitate, but it is even better 
to have within us a living spirit which will work out our inward 
ideal ; it is besUof all to have hoth, given us in Jesus Christ." 



78 Men of the Old Testament X : 5 

Study X. — Israel, from Jeroboam to &I)al) 
Fiftpi Day : A Memory-Grasp of Israel's History 

Let us try to grasp the main outlines of Israel's history. 

The entire scope of it is from the Division of the Kingdom in 937 
b.c, to the Fall of Samaria, in 721 b.c, which is a little more 
than two hundred years. The Revolution of Jehu divides that space 
into two nearly equal parts: 937 b.c. to 842 B.C., and 842 B.C. to 
721 B.C. 

Call the first part the Pre-Assyrian Period, and the second the 
Assyrian Period, because Jehu first paid tribute tO' Assyria. 

Fix in mind the name of a king, a prophet, and a war in each 
period: (1) King Ahab, the prophet Elijah, the war with Syria; (2) 
King Jeroboam II, the prophet Amos, and the war with Assyria. 

These statements may be compared with the diagram, page 147. 

The Maker of History, Isa. 10:5, 6, 12-15, 24, 25 

1. Do these foreign nations admit Jehovah's power? 

2. How are they likened to a tool in the hands of Jehovah ? 

3. What is His aim in the use of these foreign nations ? 

The Bible is not a thing to be worshipped. A savage might bow 
down to a telescope, but an astronomer knows better. The way to 
know it is to use it. Find God with it. See what God was to the 
men of the Bible, and then let Him be the same to you. See the 
proofs of His power, and then prove that power for yourself in 
yourself.— M. D. Babcock. 



X : 6 Men of the Old Testament 79 

Study X. — ^j&vazl, from Setoftoam to &|ja6 
Sixth Day : The Blood-stained Throne of Israel 

We are getting ready to understand the times of King Ahab, and 
the prophet Elijah, whose lives fall in the end of the Pre- Assyrian 
Period. 

Let us stand here in Israel, with King Omri, Ahab's father, in 
about 880 B.C. Look back over the fifty years since the Division. 
The track is marked with treason and assassination. Jeroboam's 
son ruled two years, and then was murdered. The murderer enjoyed 
a long reign, but his son was murdered after two years of royalty. 
The assassin occupied the blood-stained throne seven days, and then, 
at news of the coming of the general, Omri, backed by the royal 
army, he burned down the palace over his own head. Thus, four 
families ruled in Israel in the violent changes of a half-century, 
while Judah to the end of her history had always a descendant of 
David on the throne. "From the first, the curse of instability 
rested upon a throne which had been founded in rebellion." (Ottley.) 

The Trail of a Godless "Policy," 1 Kings 16:18-20, and 
The Lamp of a Godly Life, 1 Kings 15:4, 5 

1. "The way of Jeroboam" was plainly marked, and Zimri could 

follow it easily. Recall Jeroboam's policy; state it. 

2. How is David's uprightness stated (15:5)? 

3. Does the Bible smooth over the sins of the best men (15 :5) ? 

4. For how many generations does a good influence last (Ex. 

20:5, 6)? 

It is easy to do wrong, and difficult to do right, and when you see 
that, you sink. That is the result of leaving God out of the reckon- 
ing. He can turn our weakness into strength, and enable us to 
thunder an unyielding "No" to the world, with its Godless glitter ; 
the flesh, with its fascinating allurements ; and the devil, with his 
seductive lie. — F. A. Atkins. 



80 Men of the Old Testament x : 7 

Study X. — Jterael, from ^eroBoam to &!wb 
Seventh Day : Work of the Soldier-King, Omri 

Omri was the father of Ahab. He built Samaria, and made it 
his capital. He selected for its site a hilltop which he made almost 
impregnable. Omri was a vigorous ruler, and caused Israel's power 
to be widely felt. He had friendly relations with Judah and with 
Tyre, but waged wars with Moab and other neighbors. 

The Moabite Stone is a most valuable record of the time of Omri. 
It was found at Dibon, in Moab, in 1868 a.d. The stone contains 
an inscription made by King Mesha, of Moab, and in it occurs this 
sentence: "Omri was King of Israel, and he afflicted Moab many 
days because Chemosh [the Moabite deity] was angry with his 
land." 

"This inscription, and the fact that the Assyrians referred to the 
Northern Kingdom as the House of Omri, long after his family 
had ceased to rule over Israel, shows the importance of the man and 
his reign. What David did for united Israel, Omri appears to have 
done in a lesser degree for his kingdom. Instead of weakened by 
war and subject to the Syrians, he left it united and organized, thus 
preparing the way for the brilliant return of Ahab." — Kent. 

Making Conquest of Wisdom, Prov. 2:1-11 

1. What is "wisdom"? and "understanding"? 

2. How is wisdom to be found? 

3. What will it do for the finder? 

"Not looking each of you to his own things, but each of you also 
to the things of others" (Phil. 2:4). "Seekest thou great things 
for thyself?" said the prophet; "seek them not." Why? Because 
there is no greatness in things. Things cannot be great. — Selected. 



Study XI. — Israel: the Fight for the Jehovah-Religion 



82 Men of the Old Testament XI : i 

Study XL— Sferael: tfje jFiaJjt for tje ^ebotoa^Beliffion 
First Day: King Ahab's Victory Over Syria 

The new King of Israel found himself a vassal to Syria. Ben-hadad 
was king in Damascus, and made crushing demands on Ahab. At 
first, Ahab could do nothing but submit to every insult. But as one 
demand succeeded another, at last he flashed out with the courage 
born of despair. It was better to be destroyed fighting than to submit 
to such shameful abuse. In reply to the last haughty message from 
Syria, Ahab sent back this word, "Let not him that putteth on his 
armor boast himself as he that putteth it off." When the opposing 
forces were ready for battle, Ahab consulted the prophets for divine 
counsel. The ranks of Israel were pitifully thin. The veterans knew 
the hopelessness of the conflict. The prophet advised that the young 
pages of the princes should be put to the front. These young sol- 
diers had an enthusiasm that made them confident against all odds. 
At noon the attack was made; the outcome was a thorough rout of 
the Syrian forces. 

In spite of defeat, Ben-hadad soon prepared out of his vast re- 
sources for another campaign. A second time Jehovah gave Israel 
the victory. The defeated king came and threw himself upon the 
mercy of the victor. Ahab received him graciously, called him 
brother, and made very mild terms for the vanquished. How must 
the faithful soldiers of Israel have been angered to see the advantage 
they had won at such awful hazard thrown away so lightly! 

The Victory of Enthusiasm, i Kings 20:13-15 

1. Were these young men experienced soldiers? 

2. When was the attack made (16) ? 

3. Would the enemy be prepared at that time of day? 

4. Tell the outcome in your own words (16-21). 

5. Was Ahab allowed to celebrate his victory (22) ? 

Christianity is in a very true sense a young man's religion. Jesus 
Christ was a young man, and, for the most part, his apostles and 
disciples, who spread the new faith which has changed the world, 
were young men. The world of our day will be saved by young 
men. The call to "leave all and follow Me" is meant for the ear 
of youth; it moves on the soul of youth with the quickest magic, — 
W. J. Dawson. 



XI: 2 Men of the Old Testament 83 

Study XL — 3Ts;raeI : tj)e jFigljt for t&e S'cIjaba^Eeltffinn 

Second Day : Enter Jezebel ; Enter Elijah 

Ahab had another inheritance from his father that tended to 
offset the vassalage under Syria. It was an alliance with Tyre. 
The advantages of this bond both for peace and war were manifold, 
and Ahab was quick to make the most of it. He married Jezebel, 
daughter of the King of Tyre and Sidon, who had been a priest of 
Baal, and had seized the throne. Jezebel has become to us the 
type of a powerful and unscrupulous woman. "If 'Ahab sold him- 
self to work wickedness,' it was because 'Jezebel, his wife, stirred 
him up'" (Farrar). Arrived in the palace of Samaria, Jezebel 
directed the religious affairs of the kingdom. Ahab seemed com- 
pletely under her influence. Although strong in war and keen in 
diplomacy, he seemed to consider religion a minor domestic affair. 
There is evidence that he did not himself abandon the worship of 
Jehovah ; but he built a great temple to Baal in Samaria, and allowed 
Jezebel to introduce Tyrian priests, and set up the vile symbol, the 
Asherah, or sacred pillar. Jezebel considered the religion of Tyre 
more attractive than that of Israel. Ahab thought it a matter of 
indifference, and allowed his subjects to make their choice. Now 
there comes upon the scene a man who thunders out the truth that 
there is one God, Jehovah, who looks upon Israel as His people, and 
His only, and who will not tolerate a divided loyalty. 

The King and His Bride, 1 Kings 16:30-32, and 
Elijah's Appearance at Court, 17:1 

1. Read 16:31 and then 21:25. How did Ahab "walk in the sins 

of Jeroboam," and how did he "sell himself to work wicked- 
ness"? 

2. Describe Elijah's appearance at court, using your imagination to 

give the background. 

3. Is it natural that a woman like Jezebel should cause the rise of 

a man like Elijah? 

Let a man live for duty and he lives nobly ; his life will be a 
benediction to men. Let a man live carelessly, aimlessly walking in 
the imagination of his own heart, and he will live weakly, shame- 
fully. — Trumbull. 



84 Men of the Old Testament XI 13 

Study XL— Israel: tie jFiff&t for tjje Jeioba^Heitsion 
Third Day : The Great Contest 

The story of the three years' famine is given with graphic details 
in the Elijah stories (1 Kings, chapters 17 to 19). "The Elijah 
stories are among the masterpieces of the Old Testament" (Kent). 
This prophet had lived alone with God so much that kings were 
no more to him than other men. Elijah gave Ahab no credit for 
his brilliant deeds in war and diplomacy. All the glory of that was 
overbalanced by the king's weak yielding to his wife's influence in 
matters of religion and morals. 

Now three years have passed since the prophecy of divine pun- 
ishment by a drought. No rain has fallen. Almost every growing 
thing has been eaten up. Most of the flocks and herds have died. 
Far and wide the messengers of the king have gone in search of 
Elijah. The vengeful Ahab blames Elijah, and not himself. On 
a sudden the prophet confronts the king again. "Is it thou, thou 
troubler of Israel?" says the king. And the bold answer is, "Thou 
art the troubler of Israel, in forsaking the commandments of Jeho- 
vah!" Then Elijah proposes a final contest, to prove who is the 
God worthy of Israel's worship. 

The Contest on Mount Carmel, 1 Kings 18:30, 36-40, 41, 45, 46 

1. Contrast Elijah's simple prayer (36) with the agonies of the 

Baal prophets (26, 28, 29). 

2. Note Elijah's sarcastic humor (27). 

3. Remembering how the people had recently followed Baal, what 

sudden change of loyalty is now seen (39) ? 

4. Did Jesus ever use a miracle as Elijah used this — to make people 

believe in God (John 2 123, 24) ? 

5. Can you justify the last scene (40) ? 

There can be no compromise with sin. He who believes in the 
ultimate overthrow of all wickedness sees the arrogant iniquity of 
the world about him and says to it, "You are weak, however strong 
you may seem. I have no bargain to make with you. Sometime I 
shall see you perish." He says to the sin that lingers in his own 
heart, "You are an intruder ; and you shall be cast out." — Brooks. 



XI: 4 Men of the Old Testament 85 

Study XI. — Israel : t&e jFtff&t for tfee %t jobajj-Ecitsion 

Fourth Day : The Queen's Wrath ; Elijah's Flight 

The contest is ended. The popular verdict is rendered against 
Baal and against Jezebel — "Jehovah is God; Elijah is his prophet." 
It is a crushing defeat for Baal-worship. At evening came the 
climax of the day of great things, when the rain-storm broke over 
the famished land. Elijah, athlete of the desert, tucked up his 
robe into his girdle, and ran the dozen miles from Carmel to Jezreel, 
the storm chasing him (1 Kings 18:46). Imagine the bounding 
exultation of the prophet because of a complete victory after a three- 
years' contest ! Jehovah had won ! Imagine Jezebel's frenzy when 
she heard from Ahab's own lips about the disgrace to her gods and 
the death of her prophets ! In that hour she sends out a terrible 
threat against Elijah. He hears about it, and his spirit sinks from 
exaltation into weary discouragement. Only now does the prophet 
feel the full effects of the day of terrible strain. He flees south- 
ward — a night, a day — and still southward, over treeless plains and 
bare hills, in a stupor of discouragement. It has been a lonely fight, 
and the odds against him were tremendous. 

"Right forever on the scaffold, 
Wrong forever on the throne." 

The Meeting Between God and a Disheartened Man, 1 Kings 19:9-14 

1. What had Jehovah sent to Elijah first of all (19:5) ? 

2. What three nature-forces appeared to this man of force? 

3. How did Jehovah finally come to him? 

4. What command did the prophet receive (15) ? 

5. Was he correct in saying "I only am left" (18) ? 

One wants to cry to every weary and discouraged Christian, "Oh, 
keep on, however hard the work appears to be ! Be obedient. Do 
the will of God, however bitter it may be, sure that there is sweet- 
ness at its heart, and never resting until you have found its sweet- 
ness." — Brooks. 



86 Men of the Old Testament XI : 5 

Study XL— JJarael: tlje Jtff&t for tlje Sfcljotoa^jl&eiiffton. 

Fifth Day : Doom Pronounced on the Tyrant 

Ahab's downfall came at last, not through his toleration of Baal- 
worship, but through his tyranny. Having power, he wanted more 
power ; having an ivory palace, he wanted enough land around it to 
show it off properly. A vineyard lay near by. He must have it. 
Who could deny the wish of the King? But Naboth, the owner 
of the vineyard, refused all the royal offers. He would neither sell 
nor exchange. The spirit of the sturdy land-owning peasant was 
in him. Even a king dared not break down the rights of land 
inheritance and private ownership. Ahab, defeated, retired to his 
palace and threw himself down upon his ivory couch in a fit of 
sulks. There Jezebel found him, and rallied him on being so easily 
thwarted. She promised him better results, and went to set her 
own plans to work (1 Kings 21:8-14). The upshot of it all was 
that in a day or two she announced the death of Naboth and the 
confiscation of his property; the king might take possession. Such 
an outrage might pass in Tyre, but in Israel less than a century 
had gone by since the revolt from Solomon's tyranny. While the 
king is walking in his new possession, Elijah appears before him 
with a stern message of doom. "When Iniquity hath played her 
part, Vengeance leaps upon the stage." 

The King and His Conscience, 1 Kings 21:16-20, 27-29 

1. Again God speaks from behind the scenes (18, 19). 

2. Apply Jesus' story of the rich fool (Luke 12:16-21). 

3. Was Elijah really Ahab's "enemy" (20) ? 

4. Why did the king think so? 

It is a terrible falsehood to say that to fall once does not matter. 
Even by one fall there is something lost that cannot be recovered 
again. It is like the breaking of an infinitely precious vessel, which 
may be mended, but will never be again as if it had not been broken. 
Again, one fall leads to others; it is like going upon very slippery 
ice on the side of a hill ; even in the attempt to rise we are carried 
away again further than ever. — lames Stalker. 



XI: 6 Men of the Old Testament 87 

Study XL— Sfsrael: t&e jFiffJt for tlje 3fel)oba^KeItfl;toii 

Sixth Day : Ahab's Last Battle 

The prediction of the unnamed prophet, that Ahab's mercy to 
Ben-hadad would cause his own ruin (1 Kings 20:35-43), had its 
fulfilment. The Syrian king did not keep his pledge : Ramoth in 
Gilead was not given up. For a long time Ahab had to suffer the 
humiliation without redress. By-and-by an opportunity seemed to 
be presented to force Syria to keep the terms of the treaty. The 
situation was this: Jehoshaphat, the good King of Judah, was 
paying a visit to Ahab. Ahab proposed that they make joint war on 
Syria for the tecovery of their rights. Jehoshaphat consented, but 
suggested that they inquire through the prophets for the will of 
Jehovah. Four hundred prophets, who appeared to be well posted 
as to the king's wishes, predicted success. Jehoshaphat seemed to 
catch the ring of insincerity. He asked whether there was not 
some other prophet of Jehovah; perhaps he had sturdy Elijah in 
mind. Then the king reluctantly sent for Micaiah, a prophet whom 
he had thrown into prison for giving unfavorable predictions. 

Micaiah's Courage, 1 Kings 22:13-18, 26-28 

1. What effort does the messenger make to have the matter come 

out pleasantly? 

2. What reply does Micaiah make to him? 

3. Do you catch the scornful sarcasm in the prophet's first an- 

swer (15) ? 

4. What does the prediction in 17 mean? 

5. Did Ahab think that a true prophet could control the answer of 

Jehovah (18)? 

God give us men ! A time like this demands 

Strong minds, great hearts, true faith, and ready hands ; 

Men whom the lust of office does not kill, 

Men whom the spoils of office cannot buy, 
Men who possess opinions and a will; 

Men who have honor, men who will not lie ; 
Men who can stand before a demagogue 

And damn his treacherous flatterings without winking; 
Pure men, sun-crowned, who live above the fog 

In public duty and in private thinking. 



SS Men of the Old Testament XI : 7 

Study XI. — 3faraei : tjje jFigljt for tlje 3e&otoaj)'-Eeli£i0ii 

Seventh Day : Summary of Ahab's Reign : Foreign 
and Domestic Affairs 

We have seen that Ahab ended with Syria but little better than 
he began. He preserved friendship with Tyre, and was bound by 
treaty and marriage with Judah. In the East had arisen the great 
imperial power, Assyria, now turning her attention westward. With 
Ahab's reign ends the Pre-Assyrian Period. The great battle of 
Karkar, of which we have no record in the Bible, is mentioned in 
the monuments as an unsuccessful struggle on the part of Syria and 
Israel in alliance to check the advance of Assyria. It occurred in 
854 B.C., close to the end of Ahab's reign. After that, Assyria dom- 
inated Israel until its end. The following words are taken from King 
Shalmaneser's inscription: "Karkar, the royal city, have I de- 
stroyed — 10,000 foot soldiers of Ahab of the land of Israel, etc." 

Ahab built up a luxurious court, with Solomon, apparently, as his 
model, whose blunders of idolatry and tyranny he imitated. He 
intended that religion should be a matter of minor importance; but 
neither Jezebel nor Elijah would have it so. The prophet was 
determined that the peculiar mission of Israel should not be for- 
gotten. While revolt was stirring against Ahab's dynasty, Elijah 
was making sure of the succession of fighters for the Holy God 
of Israel. Although Elijah did not totally destroy Baalism, he did 
preserve Israel's Jehovah-worship. 

The Choice of Elisha, 1 Kings 19:19-21 

1. What was Elisha's occupation? 

2. Was he a man of some wealth? 

3. Did Elijah have to urge him to take up the prophet's work? 

4. Elisha's farewell feast reminds you of what similar celebration 

by one of Jesus' disciples (Matt. 9:9) ? 

At first Elisha seems almost to have been stupefied by the sudden 
necessity for so tremendous a decision. The thought of giving up 
all the comforts of ordinary life and severing so many dear and 
life-long ties was mixed with anguish. So, in our time, Father 
Matthew shrank from his great temperance efforts, till one day, 
rising from long prayer, and at last convinced of his destined task, 
he uttered this homely resolve, "In the name of God, here goes !" — 
Farrar. 



Study XII. — Israel: The Second, or Assyrian Period. 



90 Men of the Old Testament XII : i 

Study XII. — 3Tstael: t|)e ^econU, or $sspuaii JJerioU 

First Day : The Schools of the Prophets and Elisha 

In the times of Elijah and Elisha the schools of the prophets 
again came into prominence (Study VI, first day). These "Schools" 
were communities of religious men, situated near the great sanctua- 
ries at Bethel, Gilgal, and elsewhere. "Sons of the Prophets" they 
called themselves. They accepted the authority of some great 
leader. Elijah was such a leader, and afterward Elisha. The open- 
ing chapters of the second book of Kings (chapters 2 to 6, and 13) 
contain more than a dozen stories about Elisha. They tell about 
wonders and marvels that Elisha was believed to have performed. 
Some contain a high grade of spiritual teaching, like the Healing 
of Naaman, the Leper (chapter 5). Others contain no moral teach- 
ing, and nothing of interest except the purely marvelous (6:1-7). 
One has the flavor of a practical joke (6:8-23). Elisha was very 
different from Elijah. The latter, as we have seen him, was a rough 
man of the desert, coming and going like a whirlwind, his message 
usually one of warning and condemnation, backed by the weight of 
a tremendous personality. Elisha, on the other hand, was a creature 
of civilization, in early life a farmer, later living in towns. He 
was interested in public affairs, advised people in every-day mat- 
ters, went with the army on a campaign, and gave advice to kings. 
The chief task inherited from Elijah was to bring about the downfall 
of the family of Ahab, by stirring up a revolution. 

The Lord's Hosts at Dothan, 2 Kings 6:14-17 

1. What general difference is to be marked between the miracles 

of Jesus and those credited to Elisha? 

2. Is our faith in Jesus based upon His miracles? 

3. What spiritual lesson does one learn from the vision at Dothan? 



"The hosts of God encamp around 
The dwellings of the just; 
Deliverance He affords to all 
Who on His promise trust." 



XII: 2 Men of the Old Testament 91 

Study XII. — ^fsvnti: the ^econU, or ^saprian JjJerioH 

Second Day : The Torch of Revolution 

Ahab had made a host of enemies. He offended the prophets 
when he married Jezebel, and brought into Israel her Baal-religion. 
He offended everybody by his acts of oppression like that against 
Naboth. People could see Jezebel's hand in all the domestic policy. 
But the discontent did not break out during the king's lifetime, 
and not until after his second son had made an attempt at ruling 
the country. At last, one day, when everybody had become tired 
of Joram's feeble rule, rebellion flamed up. Elisha, backed by 
the prophets, kindled the torch. He sent a young prophet running 
to a frontier fortress to find a young captain of cavalry named 
Jehu, and anoint him as king. The account of the event is most 
vivid (chapter 9). At once Jehu found support among his fellow 
officers. Quickly and fiercely he struck. With a force of cavalry 
he set out for Jezreel. There King Joram and his nephew, King 
Amaziah, of Judah, came out to meet him, and fell before his fierce 
onslaught. The revolution was begun. The day prophesied by 
Elijah had come upon the house of Ahab. 

Partnership for the Overthrow of Wrong, 2 Kingg 10:15-17 

Jehonadab was a Rechabite (Jer. 35:1-11), of a family that ab- 
stained from the use of wine ; a desert man, who followed the simple 
tent life of the old days. He was likely known as a fierce opponent 
of the royal family. 

1. Frame in your own words the conversation between Jehu and 
Jehonadab. 

Whenever you do a good work you will find other men doing the 
same kind of work, and probably doing it better. Envy them not. 
Fortify yourself with the grace of large-heartedness. Only one 
thing truly needs the Christian envy: the large, rich, generous soul 
which "envieth not." — Drummond. 



9 2 Men of the Old Testament XII 13 

Study XII.— 3farael : tjje &econU, or toprian JJerioDi 

Third Day : Jehu's Revolution 

After Jehu's wild ride to the capital he proceeded to put to death 
all possible claimants to the throne. He secured the death of the 
two kings, and drove his chariot horses over the body of Jezebel, 
and caused the death of over one hundred princely descendants of 
Ahab. Then this man of blood felt reasonably certain of his posi- 
tion. His next work was to show to the prophets his "zeal for 
Jehovah." A Baal-festival was proclaimed ; the temple was thronged 
with Baal-worshippers ; Jehu himself deceived the crowd by offering 
the sacrifice. Then the soldiers fell upon the worshippers with their 
swords, and not one escaped the massacre. Images, altars, temple, 
all were destroyed. Thus ended Baal-worship in Israel. It is a 
mark of the barbarous customs that were common in that age that 
we do not read of a single protest being uttered against Jehu's 
cruelties until a hundred years later, when Amos and Hosea con- 
demned his brutality (Hos. 1:4, Amos 7:9). 

Self-Conquest, Rev. 6:2 and 3:20, 21 

1. What is the secret of self-mastery (3 :2o) ? 

2. What state of mind does this victory cause in us (John 16 '.33) ? 

Man, who man would be, 
Must rule the empire of himself ! In it 
Must be supreme, establishing his throne 
On vanquished will, quelling the anarchy 
Of hopes and fears, being himself alone. 

—Shelley. 



XII: 4 Men of the Old Testament 93 

Study XIL— Jsrael : tl)t I>ecanfc, or Qstyxim flerioti 

Fourth Day : The Last Great King in Israel 

Sixty years after Jehu's revolution, years of misery and humilia- 
tion for the kingdom, Jeroboam, the fourth in the line of Jehu, 
came to the throne. Unwonted peace prevailed because Israel's 
enemies were busy fighting one another. In peace Israel flourished. 
Jeroboam extended his borders until he ruled as large a realm 
as David's. Agriculture and commerce were developed. Wealth 
increased. Foreign customs and fashions were introduced; there 
were rich feasts where the banqueters reclined on ivory couches. 
With the increase of wealth poverty increased also. The cities 
contained palaces and slums. The rich were pitiless; they "op- 
pressed the poor and crushed the needy." Merchants were habitually 
dishonest, using "balances of deceit." Bribery was common, and jus- 
tice was twisted in the courts. Yet, with all the injustice and 
immorality, the worship of Jehovah, represented by golden calves, 
flourished. The temples at Bethel and Gilgal were crowded. Priests 
competed with one another in holding splendid religious festivals. 
The offerings in the temples were many and rich. But religion had 
no influence over daily life. Priests and people alike thought the 
two things had no connection. They thought they were pleasing 
Jehovah with a magnificent ritual and rich sacrifices, and that He 
was showing His favor by sending them victory and prosperity. 
A stern-faced stranger who had come to Samaria and Bethel on 
business noted all these things with keen eyes, and went on his 
way southward, to his home in the hills of Judah. 

The New Covenant, Heb. 8:8-12 

1. Where were the Laws of Moses written? 

2. Where were the laws of the new covenant to be written? 

3. What was the great commandment of Christ? 

To drift along as some people do, through this world of sin, as if 
there were nothing in it to fear; to sport and dance, and eat and 
drink and sleep, as some people do, under the arch of heaven, as 
if there were no One above it to fear — this is the part of the fool, 
who hath said in his heart, "There is no God ; there is no sin ; there 
is no judgment." — Van Dyke. 



94 Men of the Old Testament xil : 5 

Study XIL — 3ferael: tie J^ensafc, or ftsttprian JJertoH 

Fifth Day : The Shepherd-Prophet Amos 

The stranger from Judah, a shepherd named Amos, showed him- 
self to be the keenest and strongest man of his time. He had 
observed the self-satisfied prosperity of Israel's people. He saw 
the mighty storm gathering in the East which must soon burst in 
an invasion ; hence all Israel's wealth looked to him like a bubble. 
His thoughts ranged through a wide world. He saw Jehovah as 
the God of the nations of the whole earth, not as the local God 
of Israel. He believed that God Jehovah would move nations at 
His will. Further, he understood Jehovah as the God of Right, 
who required men to be clean in life, honest in dealings, merciful 
to the weak, unselfish in sharing, simple in mode of living. Com- 
pared with these great matters of character, what were sacrifice, 
and ritual, and vestments? But in 760 B.C. nobody had grasped 
these thoughts except Amos. What should he do? If he spoke 
he would be met with unbelief and scorn. Amos added the great- 
ness of action to the greatness of thought. He went to Bethel 
and spoke out his message. With magnificent strength and art he 
denounced wrongs, threatened judgment, invited penitence. Then 
he wrote out the message, and we have it to-day, fresh and modern, 
in its timely meaning for this century. 

THE MESSAGE OF AMOS 

(a) Conditions of society in Israel's cities, Amos 6:4-6 and 
5:10-12. 

(b) False worship of Jehovah, and true worship, 5 121-24, 14, 15. 

(c) The death of the nation foreseen, 5 :2, 27 and 9 14, 8-10. 

(d) Jehovah the God of all nations, 9:7 and 6:2. 

(e) Result: the prophet is threatened by the angry priests, 7:10-15. 

1. Mention some signs of luxury. 

2. Point out social wrongs. 

3. What is Amos' manner under the priest's bluster? 

The moment we begin to act upon our real convictions, to encour- 
age within our minds the growth of real thoughts ; to ask not 
what is popular, but what is right ; not what everybody does, but 
what we ought to do; not how easily we can get through life, but 
how righteously ; in that hour we become men ; nay, more, we become 
heroes. — W. J. Dawson. 



XII: 6 Men of the Old Testament 95 

Study XII. — Jgrael: tje J&ecotft, or gtesprtan JJertofc 
Sixth Day : Hosea 

Hosea was a native of Israel, who spoke and wrote his message 
a little later than Amos. The book of Amos reads like one con- 
nected speech ; but that of Hosea seems like a collection of frag- 
ments of speeches delivered at various times. The last part prob- 
ably belongs to the troubled days after Jeroboam II, about 735 B.C. 

Hosea had married a woman whom he loved ; but she became 
unfaithful to him, and abandoned her home and children. Time 
passed. Hosea learned that his wife had fared miserably, and was 
about to be sold as a slave. He bought her freedom, and forgave 
and loved her again. 

So, Hosea says, Israel had been unfaithful to Jehovah. Her 
''people are destroyed for lack of knowledge." They have made 
"hired alliances." Their priests are corrupt. Therefore they shall 
be carried into exile and scattered among the nations. But God 
loves His people still, and yearns over them like a father over his 
children. "Thus Hosea proclaimed the supreme truth of religion 
that God is Love" (Kent). So God moved forward step by step 
in making Himself known, until Jesus Christ fully revealed the 
Father (Study X, fourth day). 

THE MESSAGE OF HOSEA 

(a) Jehovah's bitter rebuke, Hosea 4:1, 2 and 8:4. 

(b) The divine Father's unceasing love, 11:1-4, 8, 9. 

(c) His earnest invitation, 6:6 and 10:12 and 12:6 and 13:14. 

1. Amos was all sternness. Select a passage that shows Hosea's ten- 

derness of heart. 

"Hosea's touching, heart-born tones sob out and caress us." 

— Cornill. 

2. What is the invitation of Jehovah? 

When Stanley found Livingstone in Africa, he tried to prevail on 
him to return to England. The queen would knight him, the people 
would honor him ; he might spend his last days in ease. But Living- 
stone had something better than honors and comforts. He had a 
great duty. He said to Stanley: "I must finish my work." And 
he found a joy in that duty that no rewards could possibly have 
given him. — Trumbull. 



96 Men of the Old Testament XII : 7 

Study XIL— -Jsrael: tit ^econU, or teprtan {Jeuofc 

Seventh Day : The End of Israel 

The warnings of the prophets were not heeded. "The unthinking 
mass of the people, led by worthless kings, false prophets, corrupt 
statesmen, and unscrupulous priests, was doomed" (Ottley. See also 
Study X, fourth day). The mighty hand of Assyria closed over 
Palestine in 734 B.C., and tore away all but a fragment of Israel. 
Syria was destroyed. Ten years later the pitiful remnant in Samaria 
revolted. Again the Assyrian army invaded, and after a siege 
destroyed Samaria in 722 B.C. Shalmanezer's inscription says, "I 
carried away 27,000 inhabitants. In their place I settled the men of 
conquered countries." Thus was founded the mixed race of Samari- 
tans. 

The writer of the book of Kings sums up the causes of Israel's 
destruction (2 Kings 17:7-18). "But for the main causes we must 
look to the pages of Amos and Hosea. A religion that did not 
touch the heart, heathen customs in worship, social oppression, selfish 
wealth, these things in all ages — ours, as well as theirs — lay states 
in the dust at last" (Fry). 

No Saviour but Jehovah, Hosea 13:4, 9 and 14:1- 

1. Where is the blame put for Israel's downfall? 

2. What had Jehovah done for His people? 

3. What was He ready still to do? 

4. Where had they looked for help (7:11)? 

Be strong! 
We are not here to play, to dream, to drift; 
We have hard work to do, and loads to lift. 
Shun not the struggle : face it ; 'tis God's gift. 

Be strong! 
Say not the days are evil — who's to blame? 
And fold the hands and acquiesce — O shame! 
Stand up, speak out — and bravely, in God's name 

Be strong! 
It matters not how deep intrenched the wrong, 
How hard the battle goes, the day how long; 
Faint not, fight on. To-morrow comes the song. 

—Maltbie D. Babcock. 



DIVISION VI 

Kings and Prophets of Judah. — Studies XIII to XV 

Study XIII. — Judah: From Rehoboam to Ahaz 



gS Men of the Old Testament XIII : i 

Study XIIL— ST&e tofffccmt of 3toa& : jFrom Re&oboam to 

&I)a2 : %\z T^xt&myxxm |3erio5i 

First Day: Relations of Judah and Israel 

Let us pair off Judah's history with Israel's. Refer to Study X, 
fifth day. Consult the diagram on p. 148. Place beside each king 
of Israel one of Judah. 

Beside Ahab put Jehoshaphat, who made alliance with him. Beside 
the rebel king Jehu put the reforming king Joash. Beside the 
prosperous Jeroboam II put the equally prosperous Azariah, called 
also Uzziah. 

Summary : Ahab and Jehoshaphat ; Jehu and Joash ; Jeroboam II 
and Azariah. Compare the diagram, p. 147, with that in connection 
with Study X, fifth day. They can be fitted together. 

The father of Jehoshaphat was "the good king Asa." Two things 
in Asa's reign are of interest : he removed his mother, Maacah, from 
the palace because she introduced the worship of "a horrible image" 
(1 Kings 15 :i3) ; and he bought the aid of Syria against Israel with 
the use of Temple treasure. 

Asa's Prayer, 2 Chron. 14:8-12 

1. Was his army large? Why pray, then? 

2. What advantages and what dangers surround a man who is rich 

in money and friends, in his efforts to work for God (Lu. 
18 124-27) ? 

One day, as Mahomet was crossing the desert, after a weary 
march, when they were encamping, he overheard one of his follow- 
ers say, "I will loose my camel and entrust it to God." The prophet 
immediately exclaimed, "Friend, tie your camel and entrust it to 
God." We cannot expect an indulgent Providence to make up for 
our neglect of proper effort. No amount of faith is an excuse for 
laziness. — Stevenson. 



XIII: 2 Men of the Old Testament 99 

Study XIIL-— 3Fttfia& : Jrom Eejjofcoam to &!m2 

Second Day : "The Good King Jehoshaphat" 

Jehoshaphat began to reign in the prime of his young manhood. 
Judging from his conduct in the battle of Ramoth Gilead, one might 
doubt the man's personal bravery (1 Kings 22:32). However, he 
was an enterprising king, and developed the resources of the realm, 
built castles and store-cities. The alliance made by marriage be- 
tween his family and Ahab's (Study XI, sixth day) had far-reaching 
consequences. At once it put him on friendly terms with Phoenicia, 
with its high civilization. Consequently, it is not surprising to learn 
that Jehoshaphat had ships on the Red Sea with which he proposed 
to make voyages for the gold of Ophir. But if the builders of 
the ships were Phoenicians, the sailors were Hebrews ; and they 
had the vessels wrecked before they were fairly out of harbor. 
The alliance with Jezebel had further and more serious results for 
Judah. Athaliah was a true daughter of Jezebel, with "the same 
fierceness, fanaticism, and unscrupulous wickedness" (Farrar). 

Many interesting details about Judah's history in this period are 
furnished in the Second Book of Chronicles. 

The Presence of God in Daily Work, 2 Chron. 19:4-7 

1. What is meant by the phrase "respect of persons" ? 

2. Give an instance in which Christ came into close contact with 

men's occupations. 

"Around us rolls the ceaseless tide 

Of business, toil and care, 
And scarcely can we turn aside 
For one brief hour of prayer. 

"Thine is the loom, the forge, the mart, 
The wealth of land and sea; 
The worlds of science and of art, 
Revealed and ruled by Thee. 

"Work shall be prayer, if all be wrought 

As Thou wouldst have it done; 
And prayer, by Thee inspired and taught, 
Itself with work be one." 



ioo Men of the Old Testament XIII 13 

Study XIII. — 3fttfca!) • ^ om Eejofcoam to Sliw^ 
Third Day: A Successful Insurrection 

Jehoshaphat's son Jehoram, the husband of Athaliah, imitated the 
religious customs of Israel, under his wife's influence. She was 
just as strong, and just as blind to the effect of her Phoenician 
customs upon the people of Judah, as one would expect of a daugh- 
ter of Jezebel. Her son Ahaziah ruled but a few months, and then 
(Study XII, third day) was killed in the revolution of Jehu. At 
this point Athaliah became a Fury. She killed all the princes and 
seized the throne for herself. But her daughter craftily concealed 
and saved alive one infant prince, Joash. For six years Judah 
endured a queen. "Either Judah must have been sunk very low, 
or the talents of the woman must have been very commanding 
to make such a yoke secure" (Farrar). Joash reached his seventh 
year, and the high priest Jehoida thought it time to strike a blow 
in the prince's favor. The royal guard was found ripe for insur- 
rection. Plans were skilfully laid. On a Sabbath day, at the time 
of a great festival, the revolution was effected. It was the hour 
to change the guard. At the priest's command, all were kept under 
arms. Surrounded by solid ranks of soldiers with swords drawn, 
the little prince was brought forth. Jehoida placed the crown on 
the boy's head. 

Peace in a Well-ordered Realm, 2 Kings 11:17-21 

1. The death of one person and the crowning of another brought 

what results (20) ? 

2. Compare with this the conditions that prevail in a heart where 

evil is put down and right is enthroned. 

There are two selves in each one of us, the lower self and the 
higher self. The lower self is always listening for the baser voices, 
the higher for the nobler. The great surrender of self to Christ 
is the triumph of God who is speaking in us, and whose Spirit is 
our true self. In thus surrendering ourselves we come into the 
true possession of ourselves. — Speer. 



XIII: 4 Men of the Old Testament 101 

Study XIII. — %vft%b: jFwm Ee&oioam to &(m2 

Fourth Day : The Reforms of Joash 

The influence of the strong Jehoida made up for the king's 
youthfulness. The people were called together at once. The priest 
explained to them their duty to God and their king, and asked 
them to enter into a solemn covenant of allegiance. The oath was 
taken with enthusiasm. Among the first works of reform now under- 
taken was one of destruction, the next was one of construction. 
The temple of Baal, built by the half-Phoenician queen, was de- 
stroyed, and the priest was slain. Then the Temple of Jehovah, 
which was in a half-ruined state, was to be repaired. The king 
decreed that certain taxes and offerings should be set aside for this 
purpose exclusively. Years went by, and the money rolled in, but 
the work was not attended to. Then the king ordered that a chest 
should be placed near the altar, with a hole bored in it, to receive 
the offerings for repairs only. So then the money was gathered and 
the repairs were made. The workmen proved more honest and 
faithful than the priests had been. 

Men Who Needed No Watching, 2 Kings 12:11-15 

1. "Reckoned" (15) would mean "kept no accounts." Was it just 
the best thing to give out the money in this way? Give a 
reason for your answer. 

When General Wood, afterward made governor of the Philippine 
Islands, was filling a similar office in Santiago, Cuba, one of his 
lieutenants said of him: "I never knew a purer man in deed and 
thought. Not one of the Rough Riders but was better for associa- 
tion with him. His moral influence upon them was tremendous. His 
great soul, his repose of manner, his personal dignity, compelled 
respect and obedience." — Dunning. 



102 Men of the Old Testament XIII : 5 

Study XIII. — 3fttTra& : jFrom Ee&aioam to &!w? 
Fifth Day : A King Who Became a Leper 

Azariah, or Uzziah, ruled long and successfully, having great abil- 
ity and energy. It was a time of peace throughout Palestine and 
of domestic prosperity and the extension of borders. Uzziah was a 
good deal of a warrior. He equipped his soldiers with coats of mail, 
and bows and slings. Also he "made in Jerusalem skilfully invented 
machines, which were set upon the towers and battlements, with 
which to shoot arrows and great stones." Moreover, Uzziah was 
a lover of the arts of peace. He "built towers in the wilderness, and 
hewed out many cisterns for the storage of water ; for he had many 
herds in the lowlands, and farmers in the plains, and vine-dressers 
in the mountains, and fruitful fields; for he loved agriculture (2 
Chron. 26:10, 13-15). The end of this great reign was misery for 
the king, because he fell a victim to the terrible disease of leprosy, 
and spent his last years in a "separate house." The writer of 
the book of Kings says, "Jehovah smote him." The Chronicler 
states further the circumstances under which he was smitten, teach- 
ing his readers respect for the office of priest (compare 1 Sam. 
13:9). 

The End of a King's Success, 2 Chron. 26:i5b-2i 

1. Why was there peace in Judah during this reign (Study XII, 

fourth day) ? 

2. What was the source of the king's strength and fame (15) ? 

3. What was the influence of this fame upon himself? Schoolboys 

have a very expressive term for such a state of mind. 

Did you ever hear of a man who had striven all his life faithfully 
and singly toward an object and in no measure obtained it? If a 
man constantly aspires, is he not elevated? Did ever a man try 
heroism, magnanimity, truth, sincerity, and find that there was no 
advantage in them— that it was a vain endeavor? — Thoreau. 



XIII: 6 Men of the Old Testament 103 

Study XIIL— 3fa&a& : JFrom Etfjobcam to &&a£ 

Sixth Day : Two Young Men at a National Crisis 

The crash in which Israel fell would doubtless have involved 
Judah also, but for the great services of a young man of princely 
rank named Isaiah. The Monster of the East, Assyria, had seemed 
to be very feeble during the prosperous days of Jeroboam II of 
Israel, and Uzziah of Judah. Consequently, a strong anti-Assyrian 
party grew up in the small countries of Palestine, which kept ask- 
ing, "Why should we go on paying tribute to this weak and almost 
helpless master? Let us throw off the yoke !" A critical year came — 
the year 735 B.C. Syria formed an international league of rebellion. 
Israel and Philistia joined; Judah held aloof: Ahaz had just come 
to the throne. Public opinion was divided as to the best policy to 
pursue. Some desired an alliance with Egypt. Others thought that 
Assyria still held out the surest protection. Meanwhile, the allies 
set out to invade Judah and get either her help or her treasure. 
News came to Jerusalem that they were on the march. The "king's 
heart trembled, and the heart of his people, as the trees of the forest 
tremble with the wind." One day when he was hurrying the com- 
pletion of the defences of the capital, young Isaiah came to him 
and advised him not to fear the invasion ; for his enemies were only 
"stumps of smoking torches" that would soon burn out. Neither 
need he seek an alliance for protection. "Jehovah of Hosts will 
come down and fight upon Mount Zion. In quietness and confidence 
shall be your strength" (Isa. 31:4 and 30:15). 

The Prophet and the King, Isa. 7:3-7 

1. What was the object of Isaiah's errand to Ahaz? 

2. How does the incident prove the young prophet's interest in pub- 

lic affairs? 

I like the man who faces what he must, 
With step triumphant and a heart of cheer; 
Who fights the daily battle without fear ; 
Sees his hopes fail, yet keeps unfaltering trust 
That God is God; that somehow, true and just, 
His plans work out for mortals. 

-Selected. 



104 Men of the Old Testament XIII: 7 

Study XIII. — JJttfcaj : jFrcm Eelwfcoam to &!w2 
Seventh Day: Judah's Deliverance; — into Slavery • 

The allied invaders laid siege to Jerusalem. The whole land out- 
side the city fell into their merciless hands. Judah was "brought 
low and made naked." When the siege began, the "trembling" of 
Ahaz turned to panic. He threw aside Isaiah's advice; of what 
practical use was this talk of the deliverance by Jehovah when it 
was a case for nations to deal with according to the dictates of 
policy and advantage? He sent to Tiglath-Pileser, King of Assyria, 
for aid. This was the slavish message: "I am your servant and 
your son ; come and deliver me." A present of gold and silver 
went with the message, and doubtless helped to start the king on 
his campaign. Deliverance came for Judah; and the Assyrian took 
ample vengeance upon the allied rebels from his authority. When 
the humbled vassals were summoned to Damascus to arrange terms 
of tribute with their conqueror, Ahaz was there with the rest. He 
was finding out the cost of the services rendered him. 

The wisdom of Isaiah's advice was fully approved by events. His 
idea was that, although Assyria might help Judah for a time by 
devouring Damascus and Samaria, Jerusalem's turn to be eaten up 
would surely come in time. 

A Change of Altars, 2 Kings 16:10-14 

1. How did Ahaz reason about this matter (2 Chron. 28 123) ? 

2. Is there any evidence that the priest disapproved of this act? 

Secret places, closets, altars, help concentration of attention by 
shutting out the world; but a man may pray as devoutly on the 
streets of a great city as in the silence of a cathedral. — Lyman 
Abbott. 



Study XIV.— The Decline of Judah 



106 Men of the Old Testament XIV: i 

Study XIV.— Cjje decline of % utiaj) 

First Day : The Prophecies of Micah, the Peasant 

God gave His wisdom to a shepherd, Amos ; to a prince, Isaiah ; 
and to a peasant, Micah. He is no regarder of the parts that men 
play in life. The peasant, Micah, saw the corruptness of Judah from 
a different standpoint from that of Isaiah. He, the peasant, saw rich 
men seizing fields to make their great estates, and taking away the 
inheritance of the poor (Micah 2:2). He compares them to cannibals, 
who "eat the flesh of my people, and flay their skin from off them, 
and chop them in pieces as for the pot" (3:3). The social evils are 
widespread. 

In this state of things, Micah cries: "As for me, I will look to 
Jehovah" (7:7). God pleads with His people: "O my people, 
what have I done against thee? Did I not redeem thee out of 
bondage? O my people, remember" (6:3). What doth Jehovah 
require but justice and kindness between man and man; and humble 
trust toward Him (6:8)? But they will not hear; therefore, ven- 
geance is on the way; Jehovah will not always plead. He will 
"execute vengeance and wrath on the nation that hearkeneth not; 
I will make thee desolate because of thy sins" (6:13). But after 
exile and discipline the remnant shall return, and Jehovah shall 
reign over them from Mount Zion forever (4:7). "He will tread 
our iniquities under foot, and cast our sins into the depths of 
the sea." 

micah' s vision of the end of war; the coming of messiah, 4:1-4 
and 5:2, 4 

1. Has war a place in the Christian ideal? 

2. Memory verse, last part of 4 '.3. 

3. Was Micah a fighter? Browning says of himself, "I was ever a 

fighter." Can you imagine circumstances under which it is 
necessary to fight in order to have peace ? 

Where thou findest Ignorance, Stupidity, Brute-mindedness — attack 
it, I say ; smite it wisely, unweariedly, and rest not while thou livest 
and it lives; but smite, smite, in the name of God! The highest 
God, as I understand it, does audibly so command thee. — Carlyle. 



XIV: 2 Men of the Old Testament 107 

Study XIV.— W$z decline of %vto& 
Second Day : Isaiah, the Prince of Prophets 

Isaiah is called the prince of prophets. The title is just, because 
his prophecies are the noblest and most elevated that have come 
down to us in the Hebrew literature. When we read them, written 
as they are "in strokes of flame," it must be remembered that they 
were first spoken; hence they are best appreciated if read aloud. 
Here was a statesman-prophet, a seer, a poet, an orator. For forty 
years he addressed his counsels to kings and people, particularly 
to the upper classes of society. It was due to his influence and that 
of his friends, who formed a community to carry out his ideas, and 
also such other men as the peasant-prophet Micah, that Judah's life 
was preserved for another century after Israel fell. 

His words were like red-hot iron, as he scored the social abuses 
of the nation. The prophecies of Isaiah and Micah are strikingly 
similar, considering that they viewed the situation from the extremes 
of social position. 

Isaiah had no more patience than Amos had with the combina- 
tion of worship and wickedness. These great seers of Judah felt 
the supremacy and majesty of Jehovah as the only God. They 
first declared the gods of the nation were only idols. Jehovah, the 
only God, ruled all nations, and would raise them up or put them 
down as suited His purposes. The majesty of Jehovah was seen by 
Isaiah with wonderful power, and depicted in burning words. The 
great Day of God would come when the pretensions of proud men 
would crumble, and when Jehovah should arise and shake mightily 
the earth, and men would crawl into caves and holes of the earth 
to escape from His vengeance. 

The Call of the Prophet, Isa. 6:1-8 

1. Does a call to any work for God usually fall in with one's inclina- 

tions (Isa. 6:5, Jer. 1:6, Ex. 3:11)? 

2. Should one think in advance of the consequences of bearing tes- 

timony for Christ (Ex. 4:1)? 

Dare 3'ou be Christ's disciple? Dare you follow the courageous 
impulse of the heart which makes you feel the world well lost for 
Christ? It is the very glory and quality of youth to be courageous. 
It is youth that defies the deadly hail of battle ; it is youth that defies 
the tyranny of custom and the hatred of the world. — Dawson, 



108 Men of the Old Testament XIV 13 

Study XIV.— %\>z decline at Jtrtral) 
Third Day: Judah and Her Powerful Neighbors 

Think what bondage to a foreign power meant. It meant annual 
tribute of many thousands of dollars. Tribute meant taxes. Taxes 
meant a killing burden on a little country made poor by wars. 
Hezekiah inherited this burden. Naturally, his subjects were always 
looking out for a chance to shake it off. If Assyria should die, they 
would be free. Sometimes Assyria looked very ill. For example, 
in about 710 B.C., in the reign of Hezekiah, Babylonia revolted, and 
Assyria was hard pressed. Philistia, Judah's neighbor, stopped pay- 
ing tribute. Egypt sent messengers to say that it would be cheaper 
to creep under her wing. Judah was getting all ready to say "no" 
to Assyria's yearly collectors. Then Isaiah walked the streets 
almost naked, like a captive: "This is the way it will be with 
Judah if she listens to Egypt. You cannot succeed; be quiet; wait; 
God will send help." Just then, with a crash, down went the 
Babylonian revolt. Out flew the great whip of Assyria ; her immense 
army was on the march westward. Back hurried the Judahites 
to get their money ready for the collectors, bowing, and saying 
"your most obedient servants"! 

But when Assyria had a change of rulers in 705 B.C., Isaiah's 
warnings were thrown away; the Egyptian party was too strong. 
The Assyrian tribute was refused. There was a pause. It looked 
like success this time. Isaiah pictures the short-lived rejoicings in 
Jerusalem (ch. 22), "a joyous city, full of shoutings." Then, out 
came the army from the East; down went city after city. See the 
results for Hezekiah and Jerusalem ! 

Increase of Burdens, 2 Kings 18:13-16 

1. Estimate the amount of this tribute. 

2. Do we learn most readily by counsel or by experience? 

3. What had been Isaiah's counsel ? 

Know thou, my heart, if thou art not happy to-day thou shalt 
never be happy. To-day it is given thee to be patient, unselfish, 
purposeful; to be strong, eager, and to work mightily! If thou 
doest these things, and doest them with a grateful heart, thou shalt 
pe as happy as it is given man to pe on earth.— Havergal, 



XIV: 4 Men of the Old Testament 109 

Study XIV.— ©Je ^Decline of 3fuUa!) 

Fourth Day : The Deliverance of Jerusalem 

Many times had Isaiah given his earnest advice to the king to 
wait in quiet for Jehovah's deliverance. Once, at least, was he 
obeyed. 

After Sennacherib had taken the enormous tribute from Heze- 
kiah and gone on his way against the cities of Philistia and Egypt, 
he seems to have changed his mind about leaving so great a strong- 
hold as Jerusalem in his rear. He sent a messenger with an impos- 
ing escort to demand its surrender. When Rabshekah appeared 
before the walls, picture the scene, as his trumpets blew ; the people 
crowding the walls and the housetops, trembling with apprehension 
at sight of those dreaded and merciless soldiers of the East. The 
representatives of King Hezekiah came in state to receive the mes- 
sage. It is given with brutal directness. "Surrender ! Would you 
hesitate? You cannot mount two thousand men. What has hap- 
pened to other petty states who have trusted their gods? Will 
you trust Jehovah? You will fall as others have fallen before the 
mighty conqueror, Sennacherib." The good king waits in suspense. 
The message is reported to him. Alone he goes into the house of 
Jehovah. There he repeats it, and appeals for Divine help. The 
facts are brought to Isaiah. He does not tremble. He reminds the 
king of the counsel of trust he has always preached. "Tell them 
the daughter of Jerusalem is wagging her head at the mighty con- 
queror. O king, do not fear these proud words. Jehovah will put 
a ring in the nose of this blasphemer, and lead him back to his 
place. He shall not shoot an arrow into this city." 

The Departure of Sennacherib, 2 Kings 19:35-37 

1. What do you imagine it was that happened to the Assyrians? 

2. Psalm 46 is believed to celebrate this deliverance. 

"A poor Baptist pastor of Germany was once forbidden to hold 
religious meetings by the Burgomaster of Hamburg. 'Do you see 
that little finger?' said the Burgomaster. 'As long as I can move 
that finger, so long will I put down the Baptists.' 'Yes,' said the 
brave pastor, 'I see your little finger, and I see the great arm of 
God also, and while that arm is lifted on our behalf, your little 
finger will have no terror for us.' " 



no Men of the Old Testament XIV: 5 

Study XIV.— C&e decline of f trtm& 

Fifth Day : Hezekiah' s Reform by Proclamation 

Micah, the peasant-prophet, had been pounding away at the wrong 
things in society, — the greed, injustice, immorality, legal robberies, 
and shallow religion of his time. Isaiah had been preaching the 
same things in the ears of kings and nobles. This earnest work had 
its fruit. Isaiah had a group of men who practiced his teachings, 
and were an element of uplift in the nation. The king was hard 
beset by conflicting parties, but Isaiah's predictions had come true 
in such a remarkable way that Hezekiah set about making certain 
reforms of the popular worship of Jehovah. He sent out through 
the towns and destroyed altars and "high places" where people 
worshipped, and also the brazen serpent — a sacred thing — and 
cleansed the great Temple, and tried by every means to center 
worship there. This was reform by edict. How different from 
what the prophets desired! Their hope for the naticn, was that 
the individual citizens would be converted to a new ideal of life. 
"What does Jehovah require of thee," cries Micah, "but to do 
justly, and to love kindness, and to walk humbly with thy God?" 
The book of Jeremiah tells us that Hezekiah was directly influ- 
enced to his reforms by Micah (Jer. 26:17-193). But such violent 
methods could not have met the prophets' approval. These were 
better days than those of the violent Elijah. 

The Place of True Reform, Isa. 1:15-18 

1. Recall some of the things you have seen accomplished by efforts 

to elevate the poor, to destroy slums, to right wrongs, to edu- 
cate and reform youthful criminals, etc. 

2. What gives life and permanency to all such efforts? 

3. How does Isaiah say one must use one's will in order to have 

God's approval ? 

4. What is God's promise? 

The Psalmist did not merely look back and say, "I acknowledged 
my sin unto thee and thou forgavest my iniquity" ; he also looked 
ahead and said, "I am purposed that my mouth shall not transgress. 
I will behave myself wisely in a perfect way." — Maltbie D. Bab cock. 



XIV: 6 Men of the Old Testament in 

Study XIV.— We decline of Sufcai) 
Sixth Day: The Common People 

Look at the situation in Judah during the last ten years of the 
reign of Hezekiah. Understand the position of the common people. 
Everywhere they had their shrines and altars which had been sacred 
for generations. In the cities the men of influence belonged to 
the Pro-Assyrian party, and worshipped languidly their adopted 
gods. On the heights of the capital stood the Temple of Jehovah, 
the nation's God, and to it the Nationalists resorted, almost as 
languid in devotion as the rest. So, in America, the national flag 
has the place of honor, but other flags are displayed also ; the Chris- 
tian religion has chief honor, but other cults are not forbidden. 

Isaiah had just had a great triumph when Jerusalem was deliv- 
ered from Sennacherib, exactly as he had predicted. Hezekiah was 
so impressed that he began reforms of worship ; but Isaiah wanted 
reforms in individual lives. He wanted the pitiless burdens lifted 
from the common people ; Hezekiah destroyed their shrines and 
altars held sacred for generations. Result : the people became resent- 
ful ; they mourned for their lost altars. Unable to understand the 
new faith, led by false priests, when affairs in the nation grew no 
better, they said bitterly: These new prophets have deceived us. 
Our shrines are destroyed. We have nothing to take their place. 
Give us back the old ways. Jehovah is angry. Down with the 
prophets ! So they misunderstood their best friends. 

The Pain of Rejection, Isa. 53:3-6 

1. How did Isaiah work and speak to help the condition of the poor 

and oppressed? Did they understand and appreciate? 

2. How did Christ's work help families and individuals? Could He 

have been put to death if they had remembered this (Jn. 6:14) ? 

3. What does the true man do when his efforts to do good go unap- 

preciated? 

An arm of aid to the weak, 

A friendly hand to the friendless ; 
Kind words, so short to speak, 

But whose echo is endless — 
The world is wide; these things are small; 
They may be little, but they are all. 



ii2 Men of the Old Testament XIV: 7 

Study XIV.— ®&e decline of 3TuUa|) 

Seventh Day : The Blood of the Prophets 

After the violent reforms of Hezekiah came the violent persecu- 
tions of Manasseh. The prophets were blamed for Hezekiah's 
policy. All injuries, all national humiliations, were laid at their 
door. In prosperity, offerings of thanksgiving were made; in mis- 
fortune, offerings to win back favor. But Judah would not "put 
away the evil of her doings/' would not divorce wickedness from 
the worship. The people "perished for lack of knowledge." They 
listened to the smooth words of their priests and their paid prophets. 

Under Manasseh all the old abuses were restored. Foreign relig- 
ions were encouraged; superstitions were introduced again into the 
worship of Jehovah at the local sanctuaries (2 Kings 21 :i-6). "Man- 
asseh shed innocent blood very much until he had filled Jerusalem 
from one end to another" (2 Kings 21:16). Tradition has it that 
Isaiah was one among those who perished. However, this dark 
period was the herald of a better day, that dawned in the succeeding 
reign of Josiah. 

Heroes of Faith, Heb. 11:24-26, 32-36 

1. What was the after-effect of Hezekiah's reform? 

2, Who suffered most in Manasseh's persecution? Did these men 

give up attempts to teach? 

We hear the call; in dreams no more 

In selfish ease we lie, 
But girded for our Father's work, 

Go forth beneath His sky. 
Where prophets' word, and martyrs' blood, 

And prayers of saints were strown ; 
We to their labors entering in, 

Would reap where they have sown. 

— S. Longfellow. 



Study XV. — The Babylonian Period: Fall of Judah 



ii4 Men of the Old Testament XV :i 

Study XV.— Cbe ^Safcplantan f ettoU : fall of ftrtiaij 
First Day : The Great Reformation of Josiah 

The period before Josiah, a half-century in which Manasseh ruled, 
was marked by a reaction against Jehovah-worship. The prophets 
were driven into hiding ; the worst counsels prevailed ; Right hardly 
dared lift her head. The prophet Zephaniah gives us glimpses of 
the times; a scornful atheism was common, in which people said, 
"Jehovah will not do good, neither will he do evil." On the dark 
page of Judah's decline appears the bright spot made by the reign 
of Josiah. The boy-king early showed his good impulses in under- 
taking the repair of the Temple. The first motion toward real 
reform probably came through the influence of Zephaniah's preach- 
ing. The Book of the Law was found in the Temple and brought 
to the king (2 Kings 22:8). When the requirements of the book 
were understood, the king rent his garments as he saw how far short 
the nation had come of living up to the high standard. He then set 
about reforming the abuses of worship. The emblems of Baal, 
Moloch, the Sun-god, and other heathen deities, were destroyed; 
also the temples that Solomon had built on Mount Olivet. The 
king even extended the work of reform into Israel, where Amos 
had preached. 

When the work of reform was done, Josiah celebrated a great 
Passover feast, 621 B.C. Unfortunately for the permanency of his 
work, he mixed in foreign affairs that did not especially concern 
him or his kingdom, and paid the penalty of his boldness with his 
life (2 Kings 23:29). 

Judah's One Step Too Far, 2 Kings 23:24-27 

1. Is there any limit to God's mercy and His power to save the man 

who is lost from Him? 

2. Is there a practical limit of wrong-doing, from beyond which men 

do not return? 

After we have fallen, the tempter tells us the case is hopeless; it 
is of no use to try to rise ; you cannot overcome your besetting sin. 
This is false. You may rise. Among the ranks of the blessed in 
heaven to-day could we not find many who were once sunk as low, 
or lower, than we? But they are washed, they are justified, they 
are sanctified through the blood of our Lord Jesus Christ, and so 
may we be. — Stalker. 



XV: 2 Men of the Old Testament 115 

Study XV.— Clje ^Babylonian Jkriott : jFaii of JJtrtm!) 

Second Day : Literary Work of the Prophets 

The reign of Josiah has been called Judah's Indian summer. "The 
reformation of Josiah furnishes the best starting point for a study 
of the literature of the Old Testament" (Kent). From the hiding- 
places into which the prophets went in the persecution by Manasseh 
they came out afterward with the Book of the Law, the foundations 
of a written word of God. Into the peaceful reign of Josiah there 
continued from this beginning a tremendous literary activity. What 
was the Book of the Law? Scholars believe that we have it included 
in our book of Deuterononry. "In some group of pious men, still 
under the inspiration of Moses, this book was compiled. It was a 
summing up, perhaps by priests, of all the teachings of the prophets, 
from the days of Moses to the solemn crisis through which Judah 
was now passing" (Koenig). 

Two things are aimed at distinctly in this book: one, religious, 
to establish the worship of Jehovah in the Temple at Jerusalem, 
and destroy at the same time all foreign religions and all supersti- 
tious customs. Also, rules are made for tithes, feasts, sacrifices, 
and the duties of priests. The other aim is the regulation of 
morals. Here are found laws concerning warfare, land ownership, 
use of clean foods, chastity, . treatment of servants, strangers, and 
neighbors. A curse is pronounced for disobedience, and a blessing 
for obedience. "From this beginning it is easy to understand the 
work of the first editors of the prophetic-historical books, Judges, 
Samuel, and Kings. They gathered together the narratives of the 
race, called attention to the rich spiritual truths contained in them, 
and added their own observations, which reflected the higher ideals 
current at this period" (Kent). Some Psalms were probably com- 
posed at this time and collections of Proverbs were made. 

The Word of God Near Thee, Dent. 30:11-14 

1. Is any excuse here allowed for not knowing God's law? 

2. How do man's conscience and God's law work together to in- 

struct about duty? 

3. The entire passage is worth memorizing, particularly verse 14. 
Sometimes we hold back from the richer Christian life because we 

say we have not the temperament for it, or we cannot get time for 
Bible study and prayer, or we have so many things to do that we 
cannot afford to get absorbed in these things. But these are only 
excuses, and they would rob us of the best and richest things of 
life. — Speer. 



n6 Men of the Old Testament XV: 3 

Study XV.— H\z iSabptonian JJerto* : iFail of % tttoaj) 

Third Day : After Josiah, — the Deluge 

When Josiah marched out to oppose the passing of the army of 
Pharaoh of Egypt, that monarch was on his way to get a share of 
the falling empire of Assyria. But Babylonia, or Chaldea, got the 
lion's share ; and in a great battle, fought in 605 B.C., at Carchemish, 
Egypt was defeated. Thus Judah went over from the control of 
Assyria to that of Chaldea. 

"The death of Josiah is unquestionably the most tragic event in 
Hebrew history" (Kent). "It does not seem that the results of his 
reformation were deep and permanent" (Ottley). As before in 
Hezekiah's reign, and as always and everywhere, violent methods 
do not seem to bring lasting reforms. In fact, Judah sank lower 
than ever. Those who had been "reformed" from the worship of 
idols returned to their former ways. Those who had followed the 
prophets seem to have become discouraged, and taken up with a 
Temple service of shallow forms and ceremonies. Jeremiah cries 
out, "Run to and fro through the streets of Jerusalem, and seek 
if you can find a man, if there be any that doeth justly and seeketh 
truth" (Jer. 5:1). He adds: "A wonderful and horrible thing is 
come to pass in the land; the prophets prophesy falsely, and the 
priests bear rule at their hands; and my people love to have it so; 
and what will ye do in the end thereof" (5 133) ? Hence, Jeremiah 
saw on the political horizon "evil looking forth from the north, 
and a great destruction" (6:1). Habakkuk, in the same period, 
wrote a notable prophetic description of the advance of the Chal- 
dean host (Hab. 1:6-11). 

The Call of Jeremiah, Jer. 1:4-10 

"Rejected and persecuted by those whom he sought to help, his 
life was one prolonged martyrdom, doubly painful because he was 
so keenly sensitive." — Kent. 

1. How is the youth's modesty shown? 

2. What assurance does God give to him? 

3. Do men receive as clear calls to as high service to-day? 

"Then to side with truth is noble, when we share her wretched crust, 
Ere her cause bring fame and profit, and 'tis prosperous to be just. 
Then it is the brave man chooses, while the coward stands aside, 
Doubting in his abject spirit till his Lord is crucified; 
And the multitude make virtue of the faith they have denied." 



XV: 4 Men of the Old Testament 117 

Study XV.— W$t iSabpIonian JJettoB : jFall of % tOm& 

Fourth Day : Reign of Jehoiakim 

Jehoiakim was an insolent product of an Oriental court. He turned 
his back upon the miseries of his people, taxed the land to pay the 
national tribute (2 Kings 23:35), and devoted his own royal ease 
to the building of a splendid palace out of the treasury reserve from 
his father's reign. Jeremiah said of him: "Woe unto him that 
buildeth his house by unrighteousness ! Thine eyes and thy heart 
are for thy covetousness, and for shedding innocent blood, and for 
oppression and violence, to do it" (Jer. 22:13, 17). This charge 
was not overdrawn. When a prophet named Uriah spoke against 
the king, and fled, Jehoiakim sent after him in pursuit, even to 
Egypt, and brought him back and had him killed. When Jeremiah 
sent the scroll containing the Divine judgment against the kingdom, 
and it was read to the king, he took it and cut it into strips with 
his penknife, and burned the strips on the brazier of coals (Jer. 
36:4). Jehoiakim was killed in battle and Jehoiakin ruled in his 
stead. 

The new king revolted from Chaldea and was carried away to 
Babylon in 597 B.C. At that time Nebuchadnezzar took away some 
thousands of the best citizens of Judah, including the young man 
Ezekiel, who afterward became famous as a prophet. This is called 
the First Captivity of Judah. 

The Man Who Trusts God, Jer. 17:5-8 

1. Divide this into two parts. Compare it with the first Psalm. Note 
the similarity and the difference. 

Whether or not we can do something for our fellow-men, it is 
good to know that we can be something for them. No man of 
the humblest sort can really be strong, gentle, pure, and good, with- 
out the world being better for it, without somebody being helped 
and comforted by the very existence of that goodness. — Brooks. 



Ii8 Men of the Old Testament XV: 5 

Study XV.— C&e 38abpIonian J3eri0ij: JFall of Sufcal) 

Fifth Day : The Work of Jeremiah in Jehoiakim's 

Reign 

It is a feeble and inaccurate description of Jeremiah to call him 
"the weeping prophet." He did more than weep. His work extended 
over more than forty years, and no prophet uttered sterner denuncia- 
tions, nor tenderer invitations, than he. Jeremiah's political counsel, 
like that of Isaiah before him, was against all alliances. "Cursed 
is the man that trusteth in man" (Jer. 17:5). He preached justice 
and the righting of wrongs (22:3). Jeremiah, naturally timid and 
retiring, boldly planned methods of getting his message directly into 
the hearing of those for whom it was intended. He stood in the 
Temple on days when great crowds were there, and delivered it 
(19:14), or when he was in prison sent it to be read by his faithful 
friend, Baruch. He stood in the gates of the city and denounced 
those who conducted their business on the Sabbath; he took the 
elders of Jerusalem into the Valley of Tophet and gave them an 
object lesson. When he repeated this in the Temple, the high priest 
put him into the stocks. Those who passed by mocked at him (chap. 
20). His acquaintances "smote him with their tongues," and said, 
"Let us denounce him," although he had prayed for them that the 
ruin which he foresaw coming upon them might be turned aside. 
Well is it said, "His life was one long martyrdom." 

Jeremiah Under Persecution, Jer. 20:7-13 

1. What did he suffer physically (20 12) ? 

2. What were his mental sufferings (20 :7, 10) ? 

3. Which was the harder to bear? 

4. Why did he not cease to prophesy (20 :g) ? 

True, 'tis a straight and stormy road, 

And mortal spirits tire and faint ; 
But they forget the mighty God, 

That feeds the strength of every saint. 

— Watts. 



XV: 6 Men of the Old Testament 119 

Study XV.— We 33abpl0ttian flerufo: iFaii of fttfrai) 

Sixth Day : The Last Years of Judah 

When Nebuchadnezzar took away King Jehoiakin and several 
thousand of the best men of Judah, in 597 B.C., he left Zedekiah 
on the throne. This weak king was overshadowed by his nobles, 
who insanely advised rebellion. The atheistic leaders of the time 
were saying, "In the dark, 'Jehovah seeth us not; Jehovah hath for- 
saken his land' " (Ezek. 8:12). It was hard for the common peo- 
ple to distinguish between true and false prophets. Jeremiah con- 
stantly counseled submission to Babylon: "Serve Nebuchadnezzar 
and till your own land in peace; or rebel and be consumed" (Jer. 
27:6-8, 11). On account of such advice he was called a traitor. 
He walked through the streets wearing a yoke on his neck and fet- 
ters on his wrists, to show how captivity was coming for Judah. 
Hananiah, a paid prophet, said to the people: "Do not be afraid; 
within two years the captives now in Babylon shall return." Then 
he broke the yoke that Jeremiah carried, for a symbol. Jeremiah 
was silenced for a time; but he returned and said that Jehovah 
would make the yoke on Judah's neck an iron yoke, and that Han- 
aniah would die within a year (28:14-17). 

But in spite of the prophet's protests, Zedekiah was influenced 
by his nobles to rebel against Babylon in 588 B.C. The inevitable in- 
vasion by the Chaldeans resulted immediately. The siege that fol- 
lowed lasted a year and a half, with all the usual features of misery 
and famine and death. Jeremiah persistently advised surrender. 
He was thrown into a dungeon, afterward rescued, and put under 
arrest in care of the royal guard. The king invited him to a secret 
interview; Jeremiah's advice was, surrender and save yourself, the 
people and the city (38:17). At last the enemy broke through the 
walls. The end of Judah had come. The date was 586 B.C. 

God's Efforts to Save Judah, 2 Chron. 36:14-17 

I. Four things are to be noted: the transgression, Jehovah's efforts, 
the results of them, and Jehovah's final course. 

An evil life has its root in an alienated heart. God "rose up early 
and sent." That means earnest effort. The depths of God's heart 
are disclosed. He lavished benefits and pleadings for long years 
in vain, till He saw "there was no remedy." Behold, therefore, 
the "goodness and severity" of God, and learn that His purpose 
is the same, though His methods are opposite. — Alex. McLaren. 



120 Men of the Old Testament XV: 7 

Study XV.— (£fce 38afcj>loman JJerio* : jFaii of 3TuHa|) 

Seventh Day : The Final Captivity 

When the enemy entered the city on one side, the king and his 
guard fled on the other. But the fugitives were overtaken. After 
being forced to witness the death of his sons, the king's eyes were 
put out. The Chaldean captain of the bodyguard, Nebuzaradan, 
came and finished the work of destruction. The walls were razed; 
the Temple of Solomon and the palaces of the city were sacked 
and burned. Thus the predictions of the prophets were literally 
fulfilled (Jer. 32:29, Mic. 3:12). The poorest peasants were left 
to care for the vineyards and fields, while the rest were taken to 
Chaldea, and there the men of rank were put to death. 

Jeremiah was treated with the utmost consideration. A man 
named Gedaliah was set up as king. He and the prophet agreed 
perfectly as to the policy of submission, but the king was murdered; 
massacres followed; and many of the remnant of the wretched 
population fled into Egypt. Jeremiah felt it his duty to follow them 
and share their exile. Tradition has it that there, "amid mournful 
surroundings of obstinate idolatry, his teachings spurned and mis- 
understood, his country waste and desolate, he met a martyr's death 
at the hands of his countrymen. All his predictions had been liter- 
ally fulfilled. Jerusalem was a heap of ruins. Its inhabitants were 
castaways in a foreign land; yet it should be noted that the second 
book of Kings closes with a note of hope" (Ottley). 

Freedom of Choice, Deut. 30:15-20 

1. What is the command (16, 20)? 

2. What is the alternative of obedience (17), and the consequence? 

3. To this promise add Jesus' words in John 10:10b. 

Sacred is the impulse of the soul to "turn unto Jehovah." Who 
has not felt it? You have never had a clearer consciousness of a 
weather-vane's swinging toward the wind, than of your own soul 
revolving toward God. But to "stiffen one's neck and harden one's 
heart" against that turning — nothing is more terrible than that. — 
C. F. Goss. 



DIVISION VII 

The Exile.— Study XVI 

Study XVI. — The Exile and the Return 



122 Men of the Old Testament XVI: i 

Study XVL— (E&e <Wle an* t|)e Eeturti 

First Day : Conditions of Life 

Nebuchadnezzar's ambition was to make Babylon great. He took 
no pride in war for its own sake, as his modest records prove. 
Building cities and temples, and developing the resources of his 
empire, furnished the work for this great ruler. His conquests were 
made for two ends: to get treasure, and to get workmen to carry 
out his building plans. The Exiles whom he took from Judea were 
allowed to live "by the waters of Babylon" in a considerable free- 
dom. They had their own communities, with a measure of self- 
government. Rich fields for agriculture were theirs. Business pur- 
suits were open to them ; for it was a land of commerce. Here, in 
fact, is found the first sign of the aptitude of Jews for trade. Some 
attained places of honor. The narratives of Nehemiah, cupbearer 
to the king, prove this ; the Book of Kings tells us that the captive 
King Jehoiakin was lifted into favor; the books of Daniel and Esther 
also reflect something of the fact. In a letter which Jeremiah sent 
to the earlier Exiles, before Jerusalem finally fell, they are advisee 
how to conduct themselves in expectation of a long exile. 

Jeremiah's Letter to the Exiles, Jer. 29:1, 4-14 

1. What practical advice about the mode of life? 

2. Were they to think that God was angry with them? 

3. What length of exile did Jeremiah predict, and what predictions 

had been made by the prophets (27:16) ? 

4. What promise for the future? 

5. Mark and memorize 29:13. 

Enjoy the blessings of this day, if God sends them; and the evils 
of it bear patiently and sweetly ; for this day only is ours ; we are 
dead to yesterday, and we are not yet born to the to-morrow.- 
Jeremy Taylor. 



XVI: 2 Men of the Old Testament 123 

Study XVL— GDJe e*ile an* tjje Eeturn 
Second Day : The Faithful Remnant 

The Babylonian gods had overcome the Deity who watched over 
Jerusalem. His sacred city and Temple lay in ruins. His wor- 
shippers had been carried to the lands of other gods, whose cities 
and temples, wealth and power immeasurably surpassed anything 
the Hebrews had ever known. Every boast of theirs was silenced. 
The voice of praise was hushed. No altar fire could be kindled in 
this land polluted by idols. Humiliation — national, religious, per- 
sonal — weighed down their spirits. We cannot understand the 
shame that depressed them, "eating unclean food in Assyria." 

The result was a sifting — such a sifting as the prophet had fore- 
seen (Amos 9:9), in which the worthless should be shaken out, and 
every good kernel retained. There could be no low motive now 
for fidelity to God. Some took the primrose path, acknowledged 
the might of the Strong Gods, and sank into paganism. Some, in 
their despair, slipped into hopeless atheism. Some yielded to ridi- 
cule and sold their birthright, obliterating their Hebrew origin as 
quickly as they could. After the apostates, the worldly-minded, the 
cowardly, and weak had been sifted out, there remained the faithful 
ones. In their homesick hearts, amid the glittering enticements 
of Babylon, under the assaults of doubt, these heroes of faith gripped 
the prophets' teachings. Lacking temple, altar, priest, they bowed 
in submission to "wait for their God continually." 

So magnificent a triumph of faith and the higher reason has never 
been recorded elsewhere. Here is the fruitage of the work of the 
prophets, from Amos to Jeremiah. The faithful remnant who 
emerged from this struggle held in their hands the seeds of faith 
that gave to us Jesus the Christ. 

The Hope of the Exiles, Psalm 42 

1. Mark this and the following Psalm, and the 137th, as Psalms of 

Exile. 

2. Find and mark a verse which expresses each of the following: 

suffering, persecution, memory of former days, hope for the 
future. 

"We are always in the majority when God is on our side." 



124 Men of the Old Testament XVI 13 

Study XVI.— W$z epile antr tjje Eettmi 
Third Day : The Work of Ezekiel 

One of the greatest men of the Exile was Ezekiel. He was a 
many-sided man. As a writer, he described the visions that God 
showed him in very simple words, with many repetitions (e.g., 
Ezek. 8:3-13) ; for his people were dull of understanding. He wrote 
a famous description of God as the Good Shepherd (34:11-16; com- 
pare John 10:11). In answer to those who accused God of injustice, 
in view of the nation's sufferings, he wrote a short account of the 
history of the nation, showing that they had always been rebellious, 
and had brought this misery upon themselves. Ezekiel was also 
a pastor; for he saw how the people struggled with doubt and how 
they suffered, and he became a comforter and adviser to individuals. 
Further, he was a talented organizer. He wrote an account of the 
ideal nation which he hoped Judah would some day become. In 
this ideal state the Temple was placed at the center of all things, 
and religion was the main interest of life. Some of his ideas were 
actually put in practice after the return to Judah. 

Ezekiel thought it very important that the people should be 
united. This union could be based only upon common religious 
observances; for they had no government, and not much else in 
common. So they observed the Sabbath together as a holy day, 
and they practiced fasting in the place of sacrifices. As their sacred 
literature grew, they had regular readings and study of the writings 
of the prophets and teachers. Thus synagogues came into exist- 
ence. 

Vision of the Valley of Dry Bones, Ezek. 37:1-14 

1. Describe what took place in the vision. 

2. Explain its meaning. 

Think truly, and thy thoughts 

Shall the world's famine feed; 
Speak truly, and each word of thine 

Shall be a fruitful seed ; 
Live truly, and thy life shall be 

A great and noble creed. 

— Bonar. 



XVI: 4 Men of the Old Testament 125 

Study XVI.— ©Je €?ik anU t&e Ertuni 

Fourth Day : Writers of the Exile 

As the Exiles had no great interest in the present, they had a 
great hope for the future, and a great interest in the past. They 
loved to think and talk about the traditions of the race, and dream 
and pray about a return to their Zion. They treasured every scrap 
of writing, both historic and prophetic. Much writing was done in 
this period. The work of modern scholars shows us that there 
were two groups of literary men. One put together, partly from 
records which had come down to them, the narratives of the his- 
torical books. They already had Deuteronomy from the time of 
Josiah. Their aim was not to get the facts only, but, even more, 
to use these facts to illustrate religious truths, showing how God 
had dealt with His people, so that when they should have their 
national life again they might improve on the past record. The 
books of Joshua and Judges are written in this spirit, as we already 
have seen (Study V). 

The second group of writers had an especial interest in all that 
concerned the Temple. Perhaps these were priests. They wrote 
of how the sacrifices and feasts had been managed, and of how the 
priests had lived, and of the regulations for worship; so that when 
they should return again to Judah they might rebuild the Temple 
and know how to conduct its services in the best way. This writing 
is sometimes called the Priests' Code; the book of Leviticus is an 
example of it. The work of these two groups was combined some 
time before the building of the second Temple. Thus was formed 
the bulk of our Old Testament. 

The Use of Scripture, 2 Tim. 3:14-17 

1. What is the origin of inspired writing? 

2. What is its value? 

3. How does it prove its inspired origin (Josh. 1 :8) ? 

4. The hope of the Exiles is beautifully expressed in Psalm 126. 

Though the Bible is the book of religion of only a fourth part of 
the human race, yet it has swayed a greater amount of mind than 
any other volume the world has ever known. It has a singular 
faculty of attracting to itself the thinkers of the world. — Phelps. 



126 Men of the Old Testament XVI: 5 

Study XVI.— C&e e^iie an* t&e Eettttn 

Fifth Day : Cyrus the Conqueror, and the Great 

Unknown' Prophet 

Assyria gave way to Babylon ; so in turn did Babylon give way to 
Persia. Cyrus was the hero and first ruler of the new state. By 
one conquest after another he rose in the space of twelve years 
from the rule of a little province in Elam, as an "insignificant vas- 
sal" of Babylon, to the mastery of the East. The joy of the Exiles 
was boundless. Their prophets had watched the conqueror's progress 
with eagerness, and felt sure that a great day for Israel was 
coming. Israel's deliverance hung upon his success. The great 
Unknown Prophet, whose writings are found added to those of 
Isaiah, as chapters 40 to 66, mentions Cyrus by name and calls 
him the Shepherd, and God's Anointed (Isa. 44:28 and 45:1). This 
writer is one of the greatest in the Old Testament, "a master of 
language." He works out the great idea of Israel as the servant 
of Jehovah, who is appointed to go through suffering in order to 
be the teacher of God's truth to the nations of the world. He has 
an intense scorn of idolatry, and draws a magnificent contrast 
between the images which the workman makes with his hands and 
then worships, and the great God who sits above the world 
(40:18-31), the ruler of nations (17), the maker of the stars 
of heaven (26), who is planning the restoration of His people (9-n)- 

Worship that is Pleasing to God, Isa. 58:5-11 

1. How were the Jews accustomed to fast? 

2. What kind of service does the prophet say God prefers? 

3. What are the rewards of this kind of service? 

4. Compare Matt. 25 :34~36. 

"Every man has experienced how feelings which end in them- 
selves, and do not express themselves in action, leave the heart 
debilitated. We get feeble and sickly in character when we feel 
keenly and do not put into action the thing we feel." 



XVI: 6 Men of the Old Testament 127 

Study XVI.— We %ile an* tjje Eetttrn 
Sixth Day: The Return of Prince Zerubbabel 

One of the first acts of Cyrus as King of Persia was to issue 
an edict permitting the Jews to rebuild the Temple at Jerusalem. 
We can think of several reasons why he should be willing to do 
this. The Jews may have helped him in his conquests ; he needed 
a buffer against Egypt on his western frontier; he may have been 
shown his own name in the prophecy of the Unknown Prophet; he 
may have thought highly of the Jews' religion. The details of that 
which took place we find in the book of Ezra, a priestly book of 
religious history. An expedition was formed, in charge of a Persian 
named Sheshbazzar, in 537 B.C. A Jewish prince named Zerubbabel 
was in charge of the band of Exiles, which was probably not very 
large. Sheshbazzar and Zerubbabel may be two names of the same 
person (Ezra 1:8; 2:2). They carried with them the sacred vessels 
which Nebuchadnezzar had taken from the Temple, also a great 
deal of money, some of which had come from the royal treasury, 
and much, doubtless, given by Exiles. 

Arriving at Jerusalem, an altar was built on the old Temple site 
on Mount Moriah. Worship was begun at once, but the situation 
was full of discouragements. The number of higher-grade Jews 
who came with Zerubbabel was not sufficient to offset the weak 
character of the population that had been left in Judah. The tra- 
ditional enemies of Israel, Ammonites and others, presented all 
sorts of hindrances, even active opposition. The restoration of 
Jerusalem under such conditions reveals to us what man's faith 
and energy can accomplish against heavy odds. 

Invitation and Promise, Isa. 55:6-12 

1. WTiat is the invitation? 

2. With what is God's "word," or promise, compared? 

3. How does Nature seem to share in the joy of the return which 

the prophet foresees? 

We need not fear for the triumph of the Kingdom of God. He 
will take care of that. But we may fear lest, by our own indo- 
lence, doubt, or half-heartedness, we lose our share in the glory 
of it. — Selected. 



128 Men of the Old Testament XVI: 7 

Study XVI.— Cjje €pile an* t&c Kettmi 

Seventh Day : The Rebuilding of the Temple ; 

Influence of Haggai and Zechariah 

Seventeen years have passed since Zerubbabel's return. So much 
was planned, and so little has been accomplished! Loose stones 
are still scattered about the Temple site. The altar stands there 
unsheltered. 

Let us look around in that year of 520 B.C. Wretched as the 
situation is, better things are in prospect. The writings of a priestly 
prophet named Zechariah indicate this. He saw visions of a grand 
future for little Judah. He believed the better day was soon to 
dawn. Jehovah's house would be rebuilt, and the cities of Judah 
would be "spread abroad through prosperity" (Zech. 1:16, 17). In 
this time of great unrest among the nations, when the Persian 
power seemed to be toppling, he urges the captives who are in 
Babylon to flee. 

Another prophet of this period was Haggai, a peasant. He stirred 
the people to begin work on the Temple without further delay. 
They have lived contentedly in ceiled houses and allowed Jehovah's 
house to lie in ruins. It is not right. He attributes the famine, 
just past, to the anger of Jehovah because of their delay to attend 
to the duties of religion. So, moved by this summons, the people 
fell to work under Zerubbabel, and laid the foundations of the 
Temple in 520 B.C. Four years later the work was completed, after 
many delays and many words of encouragement from the two faithful 
prophets. The Jews had a center of worship once more. This 
meant much as a unifying power. After the long homesickness and 
humiliation of exile, there was now a center for a home-community, 
to which faithful Jews turned their hearts from all parts of the 
world. In that same year, 520 b.c v Darius took the scepter of Persia 
and reconstructed the empire. 

"Be Strong!" Hag. 2:4-9 

1. How is God's power over nations pictured? 

2. How does God encourage the workers? 

3. From verse 4 select a sentence of four words that contains the 

sum of God's command and encouragement. 

Fresh strength is got by every mastery of self. Every passion 
subdued by a higher impulse is so much character strengthened.— 
F. W. Robertson. (Read Prov. 25:28 and 16:32.) 



DIVISION VIII 
The Church.— Study XVII 
Study XVII.— Reconstruction 



130 Men of the Old Testament XVII :i 

Study XVII. — Keconfitntctiott 
First Day : A Voice out of the Darkness 

Outside of Palestine great events were taking place in the fifty 
years after Zerubbabel. Marathon was fought in 490 B.C., and the 
East was driven back by the West. Clearly, Persia was on the de- 
cline. In Judah, the few thousands of inhabitants, on their few 
square miles of mountains, were silent. Their spiritual life had not 
been nourished by great teachers. The great lessons of faith in God 
that had been learned by the Exiles on the Euphrates had not yet 
been brought to them. They had the Temple, to be sure, but how 
poor compared with Solomon's ! Here was the dear homeland, but 
how barren, how confined, compared with the days of their fathers ! 
If God did not send prosperity to His people, perhaps, some began 
to whisper, it was because He had not the power. Little by little 
the weak and selfish and cowardly turned to the study of their own 
interests. Whispers of doubt grew to open scorn. Tithes were 
unpaid. Diseased animals were contemptuously offered for sacri- 
fice. The priests were corrupt. The same sifting occurs here as by 
the waters of Babylon. 

Out of the gloom is heard the voice of a prophet. There is at 
least one man who holds to the truth for its own sake. Malachi, 
the "Messenger," takes up, one by one, the hideous evils of the 
time, knocks away the weak excuses that support them, and drives 
home to the hearts of the "scorners" a piercing rebuke. Back of 
Malachi stand a party of faithful men who hold true to God through 
all misfortunes, and persecutions of their neighbors. They were 
such men as backed Washington in the darkest days of the American 
Revolution. 

Two Ways of Bearing Misfortune, Mai. 3:13-18 

1. Contrast the two classes and give a name to each. 

2. What might have made the first class willing to turn to God ? 

3. Which group was more closely united? 

4. Do the two exist to-day? Is it possible to distinguish? 

5. When will the difference be apparent? Psalms 22, 25, 32, may 

reflect the feelings of the righteous in this period. 

Still to employ 

The mind's brave ardor in heroic aims, 
Such as may raise us o'er the groveling herd, 
And make us shine forever — that is life. 

^Thomsen, 



XVII: 2 Men of the Old Testament 131 

Study XVII. — Eeconstnution 

Second Day : Job 

Out of some such dark time as that which we have been con- 
sidering came the book of Job. In form it is a drama. Job is the 
central character. He is a man known for his piety in heaven 
and earth. As he had always been prosperous, the question arises 
among those who have observed his uprightness, how would his 
character stand the test of misfortune? Satan gets permission 
to try him. The book deals with the question which men have 
always asked, Why do so many good people suffer, while so many 
wicked people succeed? Under Satan's agency, the blows fall upon 
Job one after another. First comes loss of property, then loss of 
family, then loss of health. His friends come to comfort him. They 
try to make him tell what sins he has committed, being certain 
that his sufferings have been sent upon Lim because of some guilt. 
Job maintains his own righteousness. To his "comforters" he says, 
bitterly : "Doubtless you are the people, and wisdom will die with 
you!" Finally, after many speeches have been made by Job and 
his friends, Jehovah speaks out of the whirlwind. He reproves 
their doubts. He asks, "Where wast thou when I laid the founda- 
tions of the earth?" As He speaks of His power and wisdom they 
are silent; argument is at an end. Job learns that while there is a 
place for reason in the presence of mysteries, there is also a place 
for trust. 

Carlyle says of this book, "Such living likenesses were never since 
drawn. A noble book ! All men's book ! There is nothing written, 
I think, of equal literary merit." 

Job's Submission, Job, 42:1-6 

1. After the argument, what finally puts Job to silence? 

2. Read the description of the horse and the eagle (39:19-25 and 

27-30). 

"Here I give my all to Thee, 

Friends and time and earthly store; 
Soul and body Thine to be, 
Wholly Thine for evermore." 



132 Men of the Old Testament XVII 13 

Study XVII. — Eeconstntction 
Third Day : A Courtier's Brave Ardor 

After Malachi, who had the courage to reprove popular evils, came 
two men, Nehemiah and Ezra, who had the power to remedy them. 

A courtier of King Artaxerxes heard from some Jews who had 
just come from Judah that the conditions in Jerusalem "among 
those who had been left behind of the Captivity," were very bad, 
the city walls being still in ruins. He was deeply stirred. The 
king granted his request that he might return and raise up the city 
of his fathers from the dust. With a large sum of money, accom- 
panied by a military escort, Nehemiah set out for Judah, bearing a 
royal commission as governor of Judah; date, 445 b.c. Arriving 
in Jerusalem, he found the situation even worse than reports had 
represented. He rode out one night, and his mule was not able 
to walk over the masses of rubbish. In silence he made his plans, 
for all around there were enemies who were suspicious, and capable 
of any treachery. The governor's sympathies were doubtless with 
the party of Malachi, but the resources for the work he wanted to 
do were in the control of the selfish "scorners." When his plans 
were completed, he called an assembly of all the people, told of the 
royal favor and the purpose of his visit, pointed to the desolation 
all around, and so filled them with his own enthusiasm that they 
voted to begin the work of rebuilding the walls at once (Neh. 2:18). 

Nehemiah then applied his organizing talent with the utmost 
energy. His enemies, the Ammonites and others, ridiculed the 
scheme, and then made a conspiracy to stop the work by force. 
Nehemiah thereupon armed his workmen, and pressed the whole 
population into the work. 

The Cup-bearer's Commission, Neh. 1:1-3, 2:1-6 

1. What was the report about the conditions in Judah? 

2. How did the king learn Nehemiah's desire? 

3. Mention several qualities which Nehemiah showed. 

4. How did he work with God from the start? 

Whenever we bear a trial patiently, or encounter peril or scorn 
with moral courage; whenever we war against a habit or desire 
that is opposed to our highest principles; whenever we think, speak, 
or act, with a moral energy and resolute devotion to duty, then the 
Christ is growing up within us, and we are ascending toward God. — 
Selected. 



XVII: 4 Men of the Old Testament 133 

Study XVII. — Kewnstrttcttan 

Fourth Day : The Walls of Jerusalem Rebuilt 

The enemies of the Jews were using every agency to oppose 
them: ridicule (Neh. 4:1), conspiracy (4:8), treachery and spying 
(6:2) ; but Nehemiah could neither be frightened nor deceived. The 
opposition was so determined, that the neighboring enemies wrote 
a letter to the Persian king, stating that rebellion was the object 
of the builders, and that if their work was allowed to continue 
Persia would certainly lose the province. Possibly the governor 
had foreseen that Artaxerxes might change his mind; and for that 
reason he had rushed the building operations. At any rate, before 
the Persian king's reply could be received the work was completed. 
The walls had been finished in the surprisingly short time of fifty- 
two days. The dedication then took place. There was great enthusi- 
asm. The people formed into two groups and marched around 
the city upon the walls in opposite directions, singing as they went, 
and met in the forecourt of the Temple, joining in loud songs. 

We now find Nehemiah making preparations to return to Persia. 
Possibly he had to go and answer the charges of his enemies; per- 
haps it was simply to fulfil the promise he had made when he 
fir.st started out. Before he left he appointed two faithful men 
to take command during his absence. Also, because the popula- 
tion within the walls was very scanty, the villages were asked to 
supply one-tenth of their inhabitants to live within the city. 

Guarding the City, Neh. 7:1-4 

1. What were the qualifications of Hananiah? 

2. What instructions were given about guarding against surprise? 

3. What was the appearance of the city from within? 

May every man serve his city with inconvenient devotion ; and, 
even though he see no result, may he faithfully do what he can 
to prepare the way for the workers who will follow him. — Maltbie 
D. Babcock. 



134 -M"<?w of the Old Testament XVII :s 

Study XVII. — Eeconstructton 
Fifth Day : Nehemiah's Social Reforms 

Even in the midst of the building operations, the cry of distress 
reached the governor's ears. The poor had been so crowded by the 
greed of the rich that in payment for their very bread they had 
been compelled to mortgage their property, and even sell the labor 
of their children. Nehemiah was very angry. He gathered the 
people together and brought the facts before them. He charged 
the rich with greed and cruelty ; they were silent, having no defence 
to make. He reminded them of his own kindness to the poor 
(Neh. 5:8, 10), and of the fact that he had taken no pay for his 
services as governor, because of pity for their heavy financial 
burdens (5:14), and urged upon them a like generosity. They 
promised to take no more interest on loans, and to ease the existing 
distress. 

Other matters no less serious were taken up and dealt with in 
the same firm manner. There was common disregard for the Sab- 
bath ; people did their ordinary farm and vineyard work, and huck- 
sters sold fish and provisions in the city. Nehemiah ordered the 
gates closed against the traders, and even threatened to "lay hands 
on them" (13:21) for tarrying outside the walls. He also dealt 
severely with those who persisted in marrying their sons and daugh- 
ters to foreigners, and made them take oath that they would give 
up the practice. In all reforms Nehemiah had the tact to use his 
authority only as a last resort, depending upon hospitality, courtesy, 
and persuasion (5:17, 2:17, 13:17). 

Regard for the Sabbath, Neh. 13:15-18 

1. What practice did Nehemiah forbid? 

2. What lessons did he gather from history? 

3. What means did he use to correct the wrong customs? 

4. When and why was the change made from the Sabbath to our 

Sunday ? 

5. How far is the Jewish law of Sabbath observance binding upon 

us in the observance of the Lord's Day (Ex. 20:8-11) ? 

A Sabbath well spent brings a week of content, 

And health for the toil of to-morrow ; 
But a Sabbath profaned, whate'er may be gained, 

Is a certain forerunner of sorrow. 

— Sir Matthew Hale. 



XVII: 6 Men of the Old Testament 135 

Study XVII. — Eeconstrttctiatt 
Sixth Day : Ezra and the Great Assembly 

When the Temple had been rebuilt, and the Jews had once more 
a center of community life; when the walls had been repaired, and 
there was protection for the community; when social reforms had 
been made, and there were favorable conditions of living ; then many 
of the Jews who had been dispersed turned again gladly to the 
land of their fathers. Among the groups that returned in the years 
immediately following Nehemiah's work, we must probably place 
the 1,500 men who came with Ezra, the priest. The entire com- 
pany numbered in the vicinity of 7,500 persons, counting women, 
children, and servants. 

Ezra was a learned scribe, as well as a member of the priesthood. 
He carried a royal commission to reform the religion of Judah. 
Those who came with him brought generous gifts from those who 
remained behind, for the uses of the Temple and the founding 
of a full priesthood. Of greater value, however, than any money 
was the Book of the Law that Ezra brought. This was the precious 
product of the religious writers of the Exile. It seems likely that 
this book contained most, if not all, of our Pentateuch, or first five 
books of the Bible. The exact date of this Return is hard to 
locate. Some recent scholars are inclined to place it after the social 
reforms of Nehemiah, possibly as late as 400 B.C. (Kent). Indeed, 
it may be that Nehemiah's influence, upon his visit in Persia, secured 
the coming of Ezra and his companions. 

Ezra called an assembly of the people. The Book of the Law 
was read, and explained at great length. The people took a solemn 
oath to keep the Covenant. One noteworthy reform was accom- 
plished : it was agreed that foreign marriages should be dissolved. 
To adjust this difficult matter a commission was appointed to look 
into each case by itself. 

The Reading of the Law, Neh. 8:8-12 

1. What was the first effect on the people of hearing the Law? 

2. Compare 2 Chron. 34:19. How did the leaders wish them to mark 

the day? 

3. What reason is there for sorrow, and what reason for gladness, 

when we hear the commands of God? 

4. Memorize the last division of verse 10. 

You mean to be religious some day. Now is the real time to 
open these deeper lives which you do mean some day to live. — 
Brooks. 



136 Men of the Old Testament XVII 17 

Study XVII. — Kec0tustrttctt0it 
Seventh Day: The Nation a Church 

After Nehemiah's time, high priests governed Judah in domestic 
affairs. There was no political life; the interest of the people was 
given almost entirely to religion. Jews in all parts of the world 
felt that they had a share in the benefit of the Temple sacrifices. 
In the synagogues, which were scattered everywhere, the Law was 
read and explained, and prayers were offered. Priests and Levites 
served the Temple. They were required to be physically perfect 
and holy in living. The Scribes were teachers of the Law. They 
v/ere, as a class, very faithful and capable, and wielded great influ- 
ence over the minds of the people. 

Thus began, with the reforms of Nehemiah and Ezra, that sepa- 
rateness of the Jews which has marked them ever since. They 
became indeed "a peculiar people." They were narrow, but cer- 
tainly strong enough in their religious life to resist both the scatter- 
ing tendency of the persecutions they were called upon to bear, and 
the weakening influence of luxuries. Religion became their joy and 
enthusiasm. They had full hopes of winning God's favor by devout 
lives. 

The faults in this religious system are clearly seen in later times. 
At this point we must perceive its strong features. 

Joy in God's House, Psalm 122 

1. This Psalm was sung by Jews as they came from their villages 

to worship in the Temple. What does it express? 

2. Mark the verse that you think is best, and memorize it. 

3. Should joy like this characterize our Christian worship (1) ? 

4. The ' following Psalms are among those most used in Christian 

devotions: 1, 23, 24, 46, 51, 84, 91, 103, 121, 145. 

Joy comes from doing good. Abide in Christ and bring forth 
fruit; then comes the joy, and you can't help yourself. Do some- 
thing for somebody; comfort them, help them, and you are sure 
to come back happier and full of joy. Anyone can get joy in this 
way. "These things I have spoken unto you that your joy may be 
full." Find out these things, and the joy must follow. — Drummond. 



DIVISION IX 

The End of the Old Era. — Study XVIII 

Study XVIII. — From Ezra to John the Baptist 



138 Men of the Old Testament XVIII :i 

Study XVIII.— JFtom <£|ta to Sfajro t&e baptist 
First Day : The Story of Esther 

For fifty years after the Great Assembly there was comparative 
peace in Palestine; and during that time the Jews became closely 
bound together in the ties of religion. But in the breaking up of 
the Persian Empire, Palestine was subject to depredations of passing 
armies, and the Jews were robbed and persecuted on all sides. The 
feeling of hatred toward their enemies who oppressed them finds 
expression in the otherwise beautiful story of Esther. The book 
also seems to have been written to explain the origin of the Jewish 
feast of Purim. The plot is laid in the Persian capital. 

When Ahasuerus, the king, wished to choose a wife, a Jew named 
Mordecai brought forward his beautiful niece Esther, and she was 
accepted as queen. Shortly after, a man named Haman was pro- 
moted by the king to high office. Mordecai alone, of all men, 
refused to bow down to him. This so angered the king's favorite 
that he secured authority to issue an edict that on a certain day 
there should be a massacre of all Jews; thus he thought to get 
revenge upon Mordecai. The latter urged Queen Esther to appeal 
.to the king to have the wrong righted. The story reaches its climax 
when the king and Haman meet at Esther's banquet; and it ends 
as the reader would wish, in the undoing of the villain, the promo- 
tion of Mordecai to his place, and the consequent benefit to all 
Jews. 

Esther's Responsibility, Esth. 4:13-16 

1. How would Esther be involved in the threatened destruction? 

2. What did Mordecai mean in 14? 

3. In what words does Esther show her spirit? 

True greatness is in the character, never in the circumstances. 
No matter about wearing a crown ; make sure that you have a head 
worthy of wearing a crown. No matter about the purple ; make sure 
that you have a heart worthy of the purple. No matter about a 
throne to sit on ; make sure that your life is regal in its own intrinsic 
character. Then men will recognize the king in you, though you 
serve in the lowliest place.—/. R. Miller. 



XVIII : 2 Men of the Old Testament 139 

Study XVIII.— iFrom d^ta to 3fa H t&e baptist 
Second Day : The Book of Jonah 

People who wish to hold the Bible up to ridicule usually begin 
with Jonah. However, no one can ridicule this book who under- 
stands it. Let us see how it came to be written, and what it means. 
After the work of Ezra, as we have seen, the Jewish community- 
became rigid and exclusive, trying to shut itself off from its neigh- 
bors. We have seen also how this exclusiveness bred hatred. There 
was a man in that time who had this high ideal for his people — 
that Israel was God's messenger to give divine truth to the nations. 
Now this man wrote a book in which Jonah stands for Israel. God 
had given Israel the commission to make His law known to the 
nations around. The messenger had shirked the duty and run 
away (chap. 1), but was brought back and shut up in the dark 
Exile (chap. 2). "I am cast out of thy sight," groaned the captive; 
"my soul fainted within me. I will pay that which I have vowed." 
Then God delivered Israel, and the messenger went on his errand 
(chap. 3). When people of other nations heard God's message, they 
heeded it, and God turned away His anger and showed mercy. Then 
the messenger sulked in jealousy (chap. 4). When the story is read 
with some such interpretation as this in mind, one will understand 
what Professor Cornill meant when he said : 

"This apparently trivial book is one of the deepest and grandest 
that ever was written, and I should like to say to everyone that 
approaches it, 'Take off thy shoes, for the place whereon thou stand- 
est is holy ground.' " 

Running Away from Duty, Jon., chapter 1 

1. Read this purely for the interest of the story. 

2. Which show better qualities, the sailors or Jonah? 

"So nigh is grandeur to our dust, 

So near is God to man, 
When Duty whispers low, Thou must, 
The youth replies, I can." 



140 Men of the Old Testament XVIII: 3 

Study XVIIL— JFnmt <&$xk to Sfojn t\)t 38aptifit 

Third Day : Beginnings of Greek Influence 

Alexander the Great mastered Asia in 333 B.C. He passed through 
Palestine to Egypt, leaving Tyre behind him in ruins, and Jerusalem 
unharmed. The young conqueror continued to treat the Jews 
with favor. The city of Alexandria, which he founded, contained 
a large Jewish population having special privileges. This city became 
the great center of commerce and culture in the East. At Alexan- 
der's death his empire was divided. Judah was included with Egypt 
for a century. "This was perhaps the happiest period for Judah 
since the loss of her independence" (Ottley). In Alexandria, Ptol- 
emy Philadelphus, the ruler, was especially friendly to the Jews, 
and encouraged them, about 250 b.c, to translate the Scriptures 
into Greek. This they did, and the result is the Septuagint Old 
Testament, so called because it was said to be the work of seventy 
translators. This version became widely used by Jews outside of 
Palestine, those who are called The Dispersion. 

Though the influences of this period were favorable outwardly, 
they were filled with danger for true religion. The Greek culture, 
with its easy luxury and low morals, threatened worse harm than 
exile. We can see the full value of Ezra's work at this point; 
for probably only the rigid separateness of the Jews saved the 
faith from corruption, when so many were yielding to Greek influ- 
ences. The book of Ecclesiastes shows a low range of religious 
thought more or less current in this time. In it are heard the voices 
of faith and doubt. Its refrain is, "All is vanity." 

One Man Who Had Everything He Wanted, Eccl. 2:1-11, 11:9, 12:1 

1. Is everything in the world worth knowing? Is everything worth 

having? 

2. What is this man's conclusion about these questions? 

3. What is the business of a judge at the finish of a race? May "the 

judgment" in 11:9 be something like that? 

Life comes before letters, and experience before explanation. The 
thing of supreme importance is to possess the facts of religion, a 
personal relation to God, rather than a correct philosophy about the 
facts. That will take care of itself.— Maltbie D. Babcock. 



XVIII: 4 Men of the Old Testament 14 1 

Study XVIIL— jFrom C|ra to fofm t&e baptist 

Fourth Day : Antiochus the Persecutor 

The evil effects of Greek influence were seen more and more. 
After a century of Greek rule, Judah came under the kings of 
Syria. Then they were cruelly governed. They were already hated 
because of the peculiar features and exclusiveness of their religion, 
with its high morals. They also were envied for their business suc- 
cess and great wealth. 

Antiochus, the King of Syria, called Epiphanes, decreed that all 
the petty states of his realm must have a uniform religion. This 
meant the destruction of Judaism. To enforce the edict, his army 
marched into Jerusalem on the Sabbath, defiled the Temple, and 
forbade every Jewish religious custom. A favorite test was the 
eating of swine's flesh. Every Jew who refused this test was tor- 
tured and killed. Another was the offering of pagan sacrifices on 
their altars. One mother was compelled to see her seven sons tor- 
tured. To the seventh she said : "Fear not this executioner. Prove 
yourself worthy of your brothers. Accept your death" (2 Mace. 
7:29). The Jews, who had almost abandoned their religion under 
Greek culture, now rose into heroism. 

A Hero of the Faith, Dan. 6:10-18 

1. Notice the openness of Daniel's action. 

2. What impression had his character made on the king? How 

shown ? 

God wants to give us the joy of goodness. He will make duty 
so satisfying, and the right so charming to us ; He will tear off the 
mask of every evil, that we may see it in its hideous reality, so 
that we, too, may say, "I delight to do Thy will, O my God !" There 
will be struggles and self-denials still, but we shall know what Jesus 
meant when He spoke of His joy. — Trumbull. 



142 Men of the Old Testament XVIII : 5 

Study XVIII.— iFrorn d^ra to 3fo!m t&e baptist 
Fifth Day: Daniel 

The book of Daniel belongs to this period of persecution. The 
narratives which it contains may be based on facts in the life of this 
noble Exile, who, it is thought, was taken from Jerusalem to Babylon 
in the year 606 B.C. Perhaps no stories of the Bible are better known. 
Among the best of them are : Daniel's refusal of the king's dainties 
(Dan. 1:8-21), the interpreting of the king's dream (2:31-45), the 
refusal to bow before the golden image (chap. 3), the reading of the 
handwriting on the wall (chap. 5), the night in the den of lions. 
These are full of interest, and rich in their teaching of courage, and 
trust in God under hardship. 

When one understands the times of fearful persecution in which 
the book was written, one may imagine the influence it had in keep- 
ing the Jews steadfast in their loyalty to God. 

Young Men in Training, Dan. 1:8-16 

1. What was Daniel's request, and what test did he propose? 

2. Would the king's food have harmed Daniel? 

3. What benefit besides the physical was he aiming for? 

"Dare to be a Daniel; 
Dare to stand alone; 
Dare to have a purpose firm; 
Dare to make it known." 

It seems to you as if it would be a terrible thing to be ridiculed — 
terrible to have men point the finger at you and say, "There goes 
the Christian !" But be a Christian — have your heart full of manly 
love for Christ — and the terror is all gone. The only thing that 
will be left in the ridicule will be shame that you deserve it so 
little. — Selected. 



XVIII: 6 Men of the Old Testament 143 

Study XVIIL— iFrom e^ra tn % o&n tyt baptist 

Sixth Day : The Revolt of the Maccabees 

The thrilling story of the Maccabean revolt is contained in part 
in the two books of Maccabees, which are not included in the 
Protestant Bible. 

"Mattathias [priest of Modein] had five sons, John, Simon, Judas, 
Eleazar, and Jonathan. Now the king's officers, who were enforcing 
the apostasy, came into the city of Modein, and many of Israel went 
over to them. Then the king's officers said to Mattathias : You are 
a man honored in this city; now therefore come first and do what 
the king commands ; then you and your sons shall be honored with 
many gifts. But Mattathias replied with a loud voice: We will 
not listen to the king's words, to go aside from our worship. When 
he had finished, a Jew came in sight of all to sacrifice on the altar 
that was in Modein according to the king's command. When Mat- 
tathias -saw it, he let his anger take possession of him, and he ran 
and slew him upon the altar. Also he killed the king's officer who 
was compelling men to sacrifice, and pulled down the altar. Then 
Mattathias cried out saying: Whoever is zealous for the Law, and 
will maintain the Covenant, let him follow me. And he and his sons 
fled to the mountains" (1 Mace, chap. 2). 

"The brief period from 167 to 161 B.C. was the most active and 
dramatic in Israelitish history. It witnessed five great victories for 
the Jews. Poorly armed, ill-organized, and unaccustomed to war, 
the Jews faced large armies of some of the best soldiers of the 
age. In less than a decade Judas and his brothers transformed the 
weak, yielding Jews into a powerful factor in Eastern politics, and 
laid the foundations of the Maccabean kingdom, which, in extent and 
wealth, ultimately equaled that of David. Above all, they established 
freedom of religious worship, which the heathen never again se- 
riously attempted to take away from the Jews" (Kent). 

"I beseech you, therefore, who read this book, not to be discour- 
aged because of the misfortunes, but to consider that these punish- 
ments were not for the destruction, but for the training of our race. 
The Sovereign Lord never withdraws his mercy from us ; though he 
disciplines with misfortunes, he does not forsake his own people" 
(2 Mace, chap. 6). 



We should all be heroic if our trials were on a grand scale! 
Should we? Heroism in the least is the only pledge of heroism in, 
the greatest. — Maltbie D. Babcock, 



144 Men of the Old Testament XVIII : 7 

Study XVIIL— from (E^ra to foIjTi t\)t baptist 

Seventh Day : The Last of the Prophets 

Rome took an active hand in the affairs of Palestine in 64 B.C., 
when Pompey entered Damascus. Jerusalem resisted the Romans, 
was besieged, and captured on a Sabbath day in 63 B.C. Twelve 
thousand Jews were killed. Pompey refrained from pillaging the 
Temple, but he entered the Holy of Holies. 

Herod the Great ruled Palestine from 37 to 4 B.C. In 20 B.C. he 
began the rebuilding of the Temple on a magnificent scale. He was 
a terribly wicked man, but the country flourished materially during 
his reign. When Herod died, his kingdom was divided among his 
sons. 

A few months before Herod's death, occurred the birth of the 
king long foretold in Hebrew prophecy. It was the "fullness of 
time." All the world spoke one language — Greek; all the world 
was at peace under Rome; all the world felt that the end of the 
era was near. The world seemed to have failed; the Infinite must 
cause a new birth of Truth. 

At this juncture came the last of the line of Hebrew prophets, and 
the greatest in point of privilege, to prepare the Jews for the early 
appearance of the Messiah. In the spirit and power of Elijah, John 
demanded righteousness in individuals, the confession of sin, the 
righting of wrongs. The proud were to be humbled, and the lowly 
exalted. Here spoke the last prophet of the Old Covenant, and 
then began the reign of the Christ, the mediator of the New Cov- 
enant, whose kingdom is to be without end. 

Prophecy of John's Work, Mai. 4:5, 6; and 
John's Preaching, Lu. 3:15-17; and 
Jesus' Opinion of John, Lu. 7:24-28 

1. How did John resemble Elijah? 

2. What did he require of the people? 

3. What qualities in John did Jesus praise? 
Read Phil. 2:5-11. 

The man who will sit down for twenty minutes in his room and 
look at the character of Jesus Christ, feels his longest life not long 
enough — nay, that eternity itself is not long enough — to approach 
the surpassing and infinite glory of that figure. Then a new sensa- 
tion comes. He rises, and — what? He is hungry and thirsty to 
live like that; to have in himself the mind which was in Christ 
Je$\i».—Drumiitond+ 



146 



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